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AN 



EXAMINATION OF THE TESTIMONY 



FOUR EVANGELISTS, 



BY THE RULES OF EVIDENCE ADMINISTERED 



COURTS OF JUSTICE. 



WITH AN ACCOUNT OF THE TRIAL OF JESUS. 



BY SIMON GREENLEAF, LL.D. 

DANE PROFESSOR OF LAW IN HARVARD UNIVERSITY. 



&ttanl$ cftfttt0tt, 

REVISED AND CORRECTED BY THE AUTHOR, 



LONDON : 
A. MAXWELL & SON, 32, BELL YARD, LINCOLN'S INN 

W. SMITH, 113, FLEET STREET ; 
HODGES & SMITH, DUBLIN ; T. & J. CLARK, EDINBURGH. 

1847. 






Entered according to Act of Congress, in the year 1847, by 

Simon Green leaf, 
Clerk's office of the- District Court of the District of Massachusetts 



ADVERTISEMENT. 

In introducing to the notice of the British Public, Mr. Pro- 
fessor Greenleaf's Harmony of the Four Gospels, the pub- 
lishers have much satisfaction in announcing, that it has become 
a Standard Work in the United States of America : and its 
intrinsic value has induced them to make it known, in the 
hope of promoting its circulation, in this country. 

The spirit of infidelity is far more restless and active on the 
other side of the Atlantic, than, happily, it has been in our 
highly-favoured land : and, in consequence, it has called forth 
some of the most able and powerful minds to correct and 
subdue it. Among these advocates of Divine Revelation, the 
profound lawyer, Professor Greenleaf, holds a most honourable 
and distinguished place ; and his work may justly be regarded 
as combining sound and practical knowledge with well-directed 
zeal and piety. Its character has been very fairly appreciated 
in two leading North American journals, from which the follow- 
ing extracts are made, as indicative of its contents, and also 
of the high estimation in which its learned author is deservedly 
held in his own country. 

EXTRACT OF A NOTICE OF PROFESSOR GREENLEAF ON THE FOUR GOSPELS, 
OCTOBER 24, 1846, IN "THE NEW YORK OBSERVER." 

The Author is a lawyer, very learned in his profession, acute, critical and used 
to raising and meeting practical doubts. Author of a treatise on the law of evidence, 
which has already become a classic in the hands of the profession which he adorns, 
and teaches in one of the Law Seminaries which do honour to our country in the 
eyes of Europe, he brings rare qualifications for the task he assumes. That he 



IV ADVERTISEMENT. 

should, with the understanding and from the heart, accept the Gospel as the truth, 
avow it as his Hope, and seek to discharge a duty to his fellow-men by laying before 
them the grounds on which he founds this acceptance and this hope, are cheering 
circumstances to the Christian, and present strong appeals to the indifferent. 

To his profession, to the lawyers of the country, however, this work makes a 
strong appeal. They are a very secular profession. Then' business is almost 
wholly conversant with material interests. Their time is absorbed in controversies, 
of passion, or of interest. Acute, critical, and disputatious, they apparently present 
a field unpropitious for the acceptance of a religion, spiritual, disinterested, and 
insisting on perfect holiness. Still, they necessarily need to know and must enforce 
the rules of finding truth and justice ; the principles for ascertaining truth and dispens- 
ing justice are the great subjects of all their discussions, so far as they are. discussions 
of any general principle. From this cause it is, that this profession has numbered 
among its members, in every age, Christians of great eminence, and in our own day 
and country, we cannot turn to the eminent men of this profession in any large 
community, without the satisfaction of finding our Faith embraced by those whose 
habits of practical as well as speculative investigation, render them evidently the 
best able to appreciate its claims and to detect any imperfections in its proof. 

So we trust it always may be ; and we are assured that the best models of 
the mode of investigating matters of legal controversy as the proof of facts, are 
writings on the evidences. Paley's treatise and that of Chalmers, on the oral 
testimony in favour of Christ's mission, Paley's examination of the writings of the 
apostle Paul, are, we are assured, the best models extant for forming the habit of 
examining oral and documentary evidence. These are subjects on which it is of vital 
importance, in a secular view, that a lawyer's habits should be right : in a spiritual 
view the importance is unspeakable. Mr. Greenleaf has doubtless felt this truth, 
and has also felt that his position would give to his labours some authority with his 
brethren and with the public. He has given himself honourably to the labour? 
and spread its results before the world. 

It is long since Infidelity has found its advocates among the truly learned. Among 
the guesses and speculations of a small portion of unsanctified medical men, she still 
finds now and then a champion. Historians and philosophers have long since 
discussed her pretensions. And now from the Jurists and Lawyers, the practical 
masters of this kind of investigation, works are appearing, whereby not only an 
earnest reception of the Gospel is manifested, but the mode and means of investiga- 
tion are pointed out and shown to correspond with those principles of action and of 
credit by which all human affairs are governed. 

We lose in respect to our own investigations on this subject by its very sacredness 
We have an idle dread, that it is not open to free investigation : to severe practical 
tests. We need to be invited, to be pressed to examine this subject freely. Dr. 
Chalmers in one department of this inquiry has led the way. Mr. Greenleaf in 
another has also presented an example. And it will not be competent, after these 
men have thus investigated and taught the rules and laws of investigation, for any 
man who is not willing to arrogate superior claims to learning and ability, to turn 
aside superciliously from an examination of the Gospels. 

Such are our views of this work, which we commend to all : to the legal 
profession, from the character of its topics and the rank of its author : to men 
desirous of knowledge, in every rank in life, because of its presenting this subject 
under such a treatment as every-day practical questions are treated with. 



ADVERTISEMENT. V 

It does not touch the intrinsic evidences of the Gospel : those which to the 
believer are, after all, the highest proofs. But it is to be remembered, that these 
are proofs which are not satisfactory until an examination of the outward evidences 
has led men to the conviction, that the Gospels cannot be false. 

FROM THE "NORTH AMERICAN REVIEW." 

Professor Greenleaf on the Gospels, and Strauss' " Life of Jesus." — Of course we 
place the titles of these two books together only by way of contrast. They relate, 
it is true, to the same general subject ; but it is hard to conceive of two works more 
unlike in their scope, character, and purpose. The object of the one is to prove, 
and of the other to disprove, the Christian religion. The one is the production of 
an able and profound lawyer, a man who has grown grey in the halls of justice and 
the schools of jurisprudence, — a writer of the highest authority on legal subjects, 
whose life has been spent in weighing testimony and sifting evidence, and whose 
published opinions on the rules of evidence are received as authoritative in all the 
English and American tribunals, — for fourteen years the highly respected colleague 
of the late Mr. Justice Story, and now the honoured head of the most distinguished 
and prosperous school of English law in the world. The other is the work of a 
German professor and speculatist, also profoundly learned in his way, — an ingenious 
and erring framer of theories of the most striking character, almost unheard of till his 
brain either conceived them or gave them currency, though relating to topics with 
which men have been familiar for eighteen centuries, — a subtle controversialist, 
whose work, as he himself avows, is deeply tinged with the most strongly marked 
peculiarities of the philosophy and theology of his countrymen. We presume the 
most ardent admirer of Dr. Strauss will not object to our characterising the two 
works as excellent specimens, the one of clear and shrewd English common sense, 
the other of German erudition, laborious diligence, and fertility in original 
speculation. And if the subject of inquiry were one that involved his own temporal 
and immediate interests, and it were necessary to determine which of these two 
writers would give the wiser and safer counsel, or the more trustworthy opinion, we 
suppose the same person would agree with us in making the choice. 

On the publishers announcing to Professor Greenleaf their 
wish to introduce his Harmony to the notice of the British 
Public, he with equal promptitude and kindness communicated 
to them some important additions to his Introduction, and also 
numerous valuable notes, more particularly adapted to the use 
of Theological Students. These are now printed for the first 
time : and at the suggestion of a very eminent and learned 
clergyman of the Established Church, the publishers have added 
in an Appendix an accurate and elegant translation of the late 
learned French Advocate, A. M. J. J. Dupin's Refutation of 
the eminent Jewish writer, Joseph Salvador's "Trial and 



VI ADVERTISEMENT. 

Condemnation of Jesus/' executed by the late distinguished 
American Lawyer and Statesman, John Pickering, LL.D., 
Counsellor at Law, and President of the American Academy of 
Arts and Sciences (sometime Secretary to the American 
Embassy in this country) ; who has most truly characterised 
M. Dupin's examination of Salvador, as being " conducted 
with an ability, learning, animation, and interest, that leave 
nothing to be desired " 



TO THE 

MEMBERS OF THE LEGAL PROFESSION. 



Gentlemen, 

The subject of the following work I hope will not be 
deemed so foreign to onr professional pursuits, as to render it 
improper for me to dedicate it, as I now respectfully do, to you. 
If a close examination of the evidences of Christianity may be 
expected of one class of men more than another, it would seem 
incumbent on us, who make the law of evidence one of our 
peculiar studies. Our profession leads us to explore the mazes 
of falsehood, to detect its artifices, to pierce its thickest veils, to 
follow and expose its sophistries, to compare the statements of 
different witnesses with severity, to discover truth and separate 
it from error. Our fellow-men are well aware of this; and 
probably they act upon this knowledge more generally, and 
with a more profound repose, than we are in the habit of 
considering. The influence, too, of the legal profession upon 
the community is unquestionably great ; conversant, as it daily 
is, with all classes and grades of men, in their domestic and 
social relations, and in all the affairs of life, from the cradle to 
the grave. This influence we are constantly exerting for good 
or ill ; and hence, to refuse to acquaint ourselves with the 
evidences of the Christian religion, or to act as though, having 
fully examined, we lightly esteemed them, is to assume an 
appalling amount of responsibility. 

The things related by the Evangelists are certainly of the 
most momentous character, affecting the principles of our 
conduct here, and our happiness for ever. The religion of 
Jesus Christ aims at nothing less than the utter overthrow of 



vm DEDICATION. 

all other systems of religion in the world ; denouncing them as 
inadequate to the wants of man, false in their foundations, and 
dangerous in their tendency. It not only solicits the grave 
attention of all, to whom its doctrines are presented, but it 
demands their cordial belief, as a matter of vital concernment. 
These are no ordinary claims ; and it seems hardly possible for 
a rational being to regard them with even a subdued interest ; 
much less to treat them with mere indifference and contempt. 
If not true, they are little else than the pretensions of a bold 
imposture, which, not satisfied with having already enslaved 
millions of the human race, seeks to continue its encroachments 
upon human liberty, until all nations shall be subjugated under 
its iron rule. But if they are well founded and just, they can 
be no less than the high requirements of Heaven, addressed by 
the voice of God to the reason and understanding of man, 
concerning things deeply affecting his relations to his sovereign, 
and essential to the formation of his character and of course to 
his destiny, both for this life and for the life to come. Such 
was the estimate taken of religion, even the religion of pagan 
Rome, by one of the greatest lawyers of antiquity, when he 
argued that it was either nothing at all, or was everything. 
Aut undique religionem tolle, aut usquequaque conserva. * 

With this view of the importance of the subject, and in the 
hope that the present work may in some degree aid or at least 
incite others to a more successful pursuit of this interesting 
study, it is submitted to your kind regard, by 

Your obedient servant, 

Simon Greenleaf. 

Harvard University, 
Dane Hall, May 1, 1846. 

* Cicero, Philip. II. § 43. 



CONTENTS 



SYNOPSIS OF THE HARMONY, 



The figures in the first column refer to corresponding Sections in Newcome's Haemony. Those in 
the second column to the Sections in this Work. 



Sect. 



1 

3 


1 
2 


4 


3 


5 
6 

7,8 


4 
5 
6 


"8 
10 


7 
8 


11,12 


9 


13 
13 


10 
11 


14 


12 


9 


13 



Sect 



PART I. 

EVENTS CONNECTED WITH THE BIRTH 
AND CHILDHOOD OF OUR LORD. 

Time : About thirteen and a half years. 

Preface to Luke's Gospel. 

An Angel appears to Zacharias. 
Jerusalem. 

An Angel appears to Mary. Naza- 
reth. 

Mary visits Elizabeth. Juttah. 

Birth, of John the Baptist. Juttah. 

An Angel appears to Joseph. Naza- 
reth. 

The Birth of Jesus. Bethlehem. 

An Angel appears to the Shepherds. 
Near Bethlehem. 

The circumcision of Jesus, and his 
presentation in the Temple. Beth- 
lehem. Jerusalem. 

The Magi. Jerusalem. Bethlehem. 

The flight into Egypt. Herod's 
cruelty. The return. Bethlehem. 
Nazareth. 

At twelve years of age Jesus goes to 
the Passover. Jerusalem. 

The Genealogies. 

PART II. 

ANNOUNCEMENT AND INTRODUCTION 
OF OUR LORD'S PUBLIC MINISTRY. 

Time : About one year. 

The Ministry of John the Baptist. 

The Desert. The Jordan. 
The Baptism of Jesus. The Jordan. 
The Temptation. Desert of Judea. 
Preface to John's Gospel. 



1, 18-25 

2, 1-12 
2, 13-23 
1, 1-17 



3, 1-12 

3, 13-17 

4, 1-11 



MARK. LUKE 



1, 1-8 

1,9-11 

1, 12, 13 



1, 1-4 

1, 5-25 

1, 26-38 
1, 39-56 

1, 57-80 

2,1-7 

2, 8-20 

2, 21-38 



2, 39-40 

2, 41-52 

3, 28-38 



3, 1-18 

3, 21-23 

4, 1-13 



1, 1-18 



SYNOPSIS OF THE HARMONY. 







CONTENTS. 


MATT. 


MARK. 


LURE. 


JOHN. 


beet. 


Sect 












18 


18 


Testimony of John the Baptist to 
Jesus. Bethany beyond Jordan. 








1, 19-34 


18 


19 


Jesus gains Disciples. The Jordan. 
Galilee ? 








1, 35-52 


19 


20 


The Marriage at Cana of Galilee. 
PART III. 

OUR LORD'S FIRST PASSOVER, AND 
THE SUBSEQUENT TRANSACTIONS 
UNTIL THE SECOND. 

Time : One year. 








2, 1-12 


20 


21 


At the Passover Jesus drives the 
Traders out of the Temple. Jeru- 
salem. 








2, 13-25 


21 


22 


Our Lord's discourse with Nicode- 
mus. Jerusalem. 








3, 1-21 


22 


23 


Jesus remains in Judea and baptizes. 
Further testimony of John the 
Baptist. 








3, 22-36 


23 


24 


Jesus departs into Galilee after John's 


4, 12. 


1, 14. 


4,14. 








imprisonment. 


14, 3-5 


6, 17-20 


3, 19, 20. 


4, 1-3 


23 


25 


Our Lord's discourse with the Sama- 
ritan woman. Many of the Sama- 
ritans believe on him. ShecJiem 
or Neapolis. 








4, 4-42 


24 


26 


Jesus teaches publicly in Galilee. 


4,17 


1, 14. 15 


4, 14, 15 


4, 43-45 


24 


27 


Jesus again at Cana, where he heals 
the son of a nobleman lying ill at 
Capernaum. Cana of Galilee. 








4, 46-54 


25 


28 


Jesus at Nazareth; he is there re- 
jected, and fixes his abode at 
Capernaum. 


4, 13-16 




4, 16-31 




26 


29 


The call of Simon Peter and Andrew, 
and of James and John, with the 
miraculous draught of fishes. Near 














Capernaum. 


4, 18-22 


1, 16-20 


5, 1-11 




27 


30 


The healing of a Demoniac in the 
Synagogue. Capernaum. 




1, 21-28 


4, 31-37 




28 


31 


The healing of Peter's wife's mother, 














and many others. Capernaum. 


8, 14-17 


1, 29-34 


4, 38-41 




28 


32 


Jesus with his Disciples goes from 














Capernaum throughout Galilee. 


4, 23-25 


1, 35-39 


4, 42-44 




29 


33 


The healing of a Leper. Galilee. 


8,2-4 


1, 40-45 


5, 12-16 




30 


34 


The healing of a Paralytic. Caper- 














naum. 


9,2-8 


2, 1-12 


5, 17-26 




31 


35 


The call of Matthew. Capernaum. 
PART IV. 

OUR LORD'S SECOND PASSOVER, AND 
THE SUBSEQUENT TRANSACTIONS 
UNTIL THE THIRD. 

Time : One year. 


9,9 


2, 13, 14 


5, 27, 28 




32 


36 


The Pool of Bethesda ; the healing of 
the infirm man; and our Lord's 
subsequent discourse. Jerusalem. 








5, 1-47 


33 


37 


The Disciples pluck ears of grain 
on the Sabbath. On the way to 


























Galilee? 


12, 1-8 


2, 23-28 


6, 1-5 





SYNOPSIS OF THE HARMONY. 



XI 



Sect. 
34 



34 



Sect 
38 



39 



35 

36 

37 

38 
39 

40 
41 

42 
42 

43,44 
45 
46 

47 
48 

49 

49. 

50 

51 

52 
52 

53,54 

55 

56, 57 

58, 59 

60,61 
62,63 



40 



45 



46 



49 



50 



51 



56 



60 



63 



64 



MATT. MARE.. LUKE. 



The healing of the withered hand on 

the Sabbath. Galilee. 

Jesus arrives at the Sea of Tiberias, 

and is followed by multitudes. 

Lake of Galilee. 

Jesus withdraws to the Mountain, and 

chooses the Twelve ; the multitudes 

follow him. Near Capernaum. 

The Sermon on the Mount. Near 

Capernaum. 
The healing of the Centurion's ser- 
vant. Capernaum. 
The raising of the Widow's son. Nain 
John the Baptist in prison sends Dis- 
ciples to Jesus. Galilee. Caper- 
naum f 
Reflections of Jesus on appealing to 

his mighty "Works. Capernaum. 
While sitting at meat with a Pharisee, 
Jesus is anointed by a woman who 
had been a sinner. Capernaum ? 
Jesus, with the Twelve, makes a se- 
cond circuit in Galilee. 
The healing of a Demoniac. The 
Scribes and Pharisees blaspheme. 
Galilee. 
The Scribes and Pharisees seek a sign. 

Our Lord's reflections. Galilee. 
The true Disciples of Christ his nearest 

relatives. Galilee. 
At a Pharisee's table, Jesus denounces 
woes against the Pharisees and 
others. Galilee. 
Jesus discourses to his Disciples and 

the multitude. Galilee. 
The slaughter of certain Galileans. 
Parable of the barren Fig-tree. 
Galilee. 
Parable of the Sower. Lake of Ga- 
lilee. Near Capernaum? 
Parable of the Tares. Other Para- 
bles. Near Capernaum ? 
Jesus directs to eross the Lake. In- 
cidents. The tempest stilled. Lake 
of Galilee. 
The two Demoniacs of Gadara. S. E. 

coast of the Lake of Galilee. 
Levi's Feast. Capernaum. 
The raising of Jairus's daughter. The 
woman with a bloody flux. Ca- 
pernaum. 
Two blind men healed, and a dumb 

spirit cast out. Capernaum ? 
Jesus again at Nazareth, and again 

rejected. 
A third circuit in Galilee. The Twelve 
instructed and sent forth. Ga- 
lilee. 
Herod holds Jesus to be John the 
Baptist, whom he had just before 
beheaded. Galilee ? Perea. 
The Twelve return, and Jesus retires 
with them across the Lake. Five 
thousand are fed. Capernaum. 
N. E. coast of the Lake of Galilee. 



12, 9-14 



12, 15-21 



10, 2-4 



3,1-6 



3, 7-12 



3, 13-19 



5,1, 



5-13 



11, 2-19 
11, 20-30 



12, 22-37 
12, 38-45 



12, 46-50 



3, 19-5 



3, 31-35 



13, 1-23 

13, 24-53 

8, 18-27 



8, 28-34 
9, 1 
9, 10-17 



9, 18-26 

9, 27-34 

13, 54-58 
9,35- 
10,1.5-42 
11,1 



14, 1. 2. 
6-12 



14, 13-21 



6, 6-11 



6, 12-19 

6, 20-49 

7, 1-10 
7, 11-17 

7, 18-35 



7, 36-50 

8,1-3 

11,14,15 
17-23 
11, 16. 
24-36 

8, 19-21 



4, 1-25 

4, 26-34 
4, 35-41 



5, 1-21 



2, 15-22 



5, 22-43 



6,1-6 
6, 6-13 



6, 14-16 
21-29 



6, 30-44 



11, 37-54 


12, 1-59 


13, 1-9 


8, 4-18 


8, 22-25 

9, 57-62 


8, 26-40 


5, 29-39 



41-56 



9, 1-6 



9,7-9 



9, 10-17 6, 1-14 



Xll 



SYNOPSIS OF THE HARMONY. 



Sect. 
64 

65,83 



66 

67 

68,69 

69,70 

71 

72 
73 

74 
' 75 

76 

77 

78 
79 

80 
81,95 

95,96 



sect 
65 



66 



67 

68 

69 

70 

71 

72 
73 

74 

75 

76 

77 

78 
79 

80 
■81 

82 



CONTENTS. 



14, 22-36 



Jesus walks upon the water. Lake 
of Galilee. Gennesareth. 

Our Lord's discourse to the multi- 
tude in the Synagogue at Caper- 
naum. Many Disciples turn back. 
Peter's profession of faith. Ca- 
pernaum. 

PART V. 

FROM OUR LORD'S THIRD PASSOVER 
UNTIL HIS EINAL DEPARTURE 
PROM GALILEE AT THE FESTIVAL 
OP TABERNACLES. 



Time : Six months. 

Our Lord justifies his disciples for 
eating with unw ashen hands. Pha- 
risaic Traditions. Capernaum. 

The daughter of a Syrophenician 
woman is healed. Region of Tyre 
and Sidon. 

A deaf and dumb man healed ; also 
many others. Four thousand are 
fed. The Decapolis. 

The Pharisees and Sadducees again 
require a sign. [See § 49.] Near 
Magdala. 

The Disciples cautioned against the 
leaven of the Pharisees, etc. N. E. 
coast of the Lake of Galilee. 

A blind man healed. Bethsaida. 
{Julias). 

Peter and the rest again profess their 
faith in Christ. [See § 66.] Region 
of Cesarea Philippi. 

Our Lord foretells his own death and 
resurrection, and the trials of his 
followers. Region of Cesarea Phi- 
lippi. 

The Transfiguration. Our Lord's 
subsequent discourse with the three 
Disciples. Region of Cesarea Phi- 
lippi. 

The healing of a Demoniac, whom the 
Disciples could not heal. Region 
of Cesarea Philippi. 

Jesus again foretells his own death 
and resurrection. [See § 74.] Ga- 
lilee. 

The tribute-money miraculously pro- 
vided. Capernaum. 

The Disciples contend who should be 
greatest. Jesus exhorts to humility, 
forbearance, and brotherly love. 
Capernaum. ig 1-35 

The Seventy instructed and sent out. 
Capernaum. 

Jesus goes up the Festival of Taber- 
nacles. His final departure from 
Galilee. Incidents in Samaria. 
Ten Lepers cleansed. Samaria. 



MARK. LUKE. 



45-56 



15, 1-20 



15, 21-28 
15, 29-38 



15,39 
16, 1-4 



16, 4-12 



16, 13-20 



16, 21-28 



17, 143 



7, 1-23 



7, 24-30 

31-37 
1-9 

8, 10-12 



13-21 



22-26 



27-30 



8, 31-38 

9, 1 



9, 2-13 



9, 14-29 



9, 30-32 



9,33 



6, 15-21 



6, 22-71 
7,1 



9, 18-21 



9, 22-27 



9, 28-36 



9, 37-43 



9, 43-45 



9, 33-50 



9, 46-50 

10, 1-16 



9, 51-56 7, 2-10 
17, 11-19 



SYNOPSIS OF THE HARMONY. 



Xlll 







CONTENTS. 


MATT. 


MARK. 


LUKE. 


JOHN. 


Sect. 


Sect 


PART VI. 

THE FESTIVAL OP TABERNACLES, 
AND THE SUBSEQUENT TRANS- 
ACTIONS UNTIL OUR LORD'S AR- 
RIVAL AT BETHANY, SIX DAYS 
BEFORE THE FOURTH PASSOVER. 

Time : Six months less one week. 










81 


83 


Jesus at the Festival of Tabernacles. 
His public teaching. Jerusalem. 








7, 11-53 

8, 1 


82 


84 


The woman taken in Adultery. Je- 
rusalem. 








8, 2-11 


83 


85. 


Further public teaching of our Lord. 
He reproves the unbelieving Jews, 
and escapes from their hands. Je- 


























rusalem. 








8, 12-59 


86 


86 


A lawyer instructed. Love to our 
neighbour defined. Parable of the 
Good Samaritan. Near Jerusalem. 






10, 25-37 




99 


87 


Jesus in the house of Martha and 
Mary. Bethany. 






10, 38-42 




87 


88 


The Disciples again taught how to 
pray. Near Jerusalem. 






11, 1-13 




85 


89 


The Seventy return. Jerusalem f 






10, 17-24 




84 


90 


A man born blind is healed on the 
Sabbath. Our Lord's subsequent 
discourses. Jerusalem. 








9, 1-41 

10, 1-21 


100, 101 


91 


Jesus in Jerusalem at the Festival 
of Dedication. He retires beyond 
Jordan. Jerusalem. Bethany be- 
yond Jordan. 








10, 22-42 


102 


92 


The raising of Lazarus. Bethany. 
The counsel of Caiaphas against Jesus. 








11, 1-46 


102 


93 














He retires from Jerusalem. Jeru- 














salem. Ephraim. 








11, 47-54 


103, 88 


94 


Jesus beyond. Jordan is followed by 
multitudes. The healing of the 
infirm woman on the Sabbath. 














Valley of Jordan. Perea. 


19, 1. 2 


10, 1 


13, 10-21 




89 


95 


Our Lord goes teaching and journey- 
ing towards Jerusalem. He is 
warned against Herod. Perea. 






13, 22-35 




90 


96 


Our Lord dines with a chief Pharisee 
on the Sabbath. Incidents. Perea. 






14, 1-24 




91 


97 


"What is required of true Disciples. 
Perea. 






14, 25-35 




92 


98 


Parable of the Lost Sheep, etc. Pa- 
rable of the Prodigal Son. Perea. 






15, 1-32 




93 


99 


Parable of the Unjust Steward. 
Perea. 






16, 1-13 




93 


100 


The Pharisees reproved. Parable of 
the Rich Man and Lazarus. Perea. 






16, 14-31 




94 


101 


Jesus inculcates forbearance, faith, 
humility. Perea. 






17, 1-10 




97 


102 


Christ's coming will be sudden. Perea. 






17, 20-37 




98 


103 


Parables. The importunate Widow. 
The Pharisee and Publican. Perea. 






18, 1-14 




103 


104 


Precepts respecting divorce. Perea. 


19, 3-12 


10, 2-12 






104 


105 


Jesus receives and blesses little Chil- 














dren. Perea. 


19, 13-15 


10, 13-16 


18, 15-17 




105 


106 


The rich Young Man. Parable of the 


19, 16-30 












Labourers in the Vineyard. Perea. 
Jesus a third time foretells his Death 


20, 1-16 


10, 17-31 


18, 18-30 




106 


107 














and Resurrection. [See § 74, § 77.] 














Perea. 


20, 17-19 


10, 32-34 


18, 31-34 





XIV 



SYNOPSIS OF THE HARMONY. 







CONTENTS. 


MATT. 


MARK. 


LURE. 


JOHN. 


Sect. 


Sect. 












107 


108 


James and John prefer their ambi- 
tious request. Perea. 


20, 20-28 


10, 35-45 






108 


109 


The healing of two blind men near 
Jericho. 


20, 29-34 


10, 46-52 


18, 35-43 

19, 1 




109 


110 


The visit to Zaccheus. Parable of 
the ten Minae. Jericho. 






19, 2-28 




110 


111 


Jesus arrives at Bethany six days be- 
fore the Passover. Bethany. 

PART VII. 

OUR lord's public entry into 

JERUSALEM, AND THE SUBSE- 
QUENT TRANSACTIONS BEFORE 
THE FOURTH PASSOVER. 

Time : Five days. 








11, 55-57 
12,1.9-11 


111 


112 


Our Lord's public Entry into Jeru- 
salem. Bethany, Jerusalem. 


21, 1-11 
14-17 


11, 1-11 


19, 29-44 


12, 12-19 


112 


113 


The barren Fig-tree. The cleansing 














of the Temple. Bethany, Jerusa- 


21,12.13 


11, 12-19 


19, 45-48 








lem. 


18.19 




21, 37.38 




113 


114 


The barren Fig-tree withers away. 
Between Bethany and Jerusalem. 














21, 20-22 


11, 20.26 






114 


115 


Christ's authority questioned. Pa- 














rable of the Two Sons. Jerusalem. y 


21, 23-32 


11, 27-33 


20, 1-8 




114 


116 


Parable of the wicked husbandmen." 














Jerusalem. 


21, 33-46 


12, 1-12 


20, 9-19 




114 


117 


Parable of the Marriage of the King's 
Son. Jerusalem. 


22, 1-14 








115 


118 


Insidious question of the Pharisees : 














Tribute to Csesar. Jerusalem. 


22, 15-22 


12, 13-17 


20, 20-26 




115 


119 


Insidious question of the Sadducees : 














The Resurrection. Jerusalem. 


22, 23-33 


12, 18-27 


20, 27-40 




115 


120 


A lawyer questions Jesus. The two 
great Commandments. Jerusalem. 


22, 34-40 


12, 28-34 






115 


121 


How is Christ the son of David ? Je- 














rusalem. 


22, 41-46 


12, 35-37 


20, 41-44 




116 


122 


Warnings against the evil example 
of the Scribes and Pharisees. Je- 














rusalem. 


23, 1-12 


12, 38. 39 


20, 45.46 




116 


123 


"Woes against the Scribes and Phari- 
sees. Lamentation over Jerusa- 














lem. Jerusalem. 


23, 13-39 


12,40 


20,47 




117 


124 


The Widow's mite. Jerusalem. 




12, 41-44 


21, 1-4 




111 


125 


Certain Greeks desire to see Jesus. 
Jerusalem. 








12, 20-36 


111 


126 


Reflections upon the unbelief of the 
Jews. Jerusalem. 








12, 37-50 


118 


127 


Jesus, on taking leave of the Temple, 
foretells its destruction and the 
persecution of his Disciples. Je- 














rusalem. Mount of Olives. 


24, 1-14 


13, 1-13 


21, 5-19 




118 


128 


The signs of Christ's coming to de- 
stroy Jerusalem, and put an end 
to the Jewish State and Dispensa- 














tion. Mount of Olives. 


24, 15-42 


13, 14-37 


21, 20-36 




118 


129 


Transition to Christ's final coming at 
the Day of Judgment. Exhorta- 
tion to watchfulness. Parables : 
The ten Virgins. The five Talents. 
Mount of Olives. 


24, 43-51 

25, 1-30 








119 


130 


Scenes of the Judgment Day. Mount 
of Olives. 


25, 31-46 









SYNOPSIS OF THE HARMONY. 



xv 







CONTENTS. 


MATT. 


MARK. 


LUKE. 


JOHN. 


Sect. 


Sect 












120 


131 


The Rulers conspire. The supper at 
Bethany. Treachery of Judas. 














Jerusalem. Bethany. 


26, 1-16 


14, 1-11 


22, 1-6 


12, 2-8 


121 


132 


Preparation for the Passover. Beth- 














any. Jerusalem. 


26, 17-19 


14, 12-16 


22, 7 13 








PART VIII. 














THE FOURTH PASSOVER; OUR LORD'S 














PASSION ; AND THE ACCOMPANY- 














ING EVENTS UNTIL THE END OP 














THE JEWISH SABBATH. 














Time : Two days. 










122 


133 


The Passover Meal. Contention 
among the Twelve. Jerusalem. 


26, 20 


14, 17 


22, 14-18 

24-30 




123 


134 


Jesus washes the feet of his disciples. 
Jerusalem. 








13, 1-20 


124 


135 


Jesus points out the Traitor. Judas 














withdraws. Jerusalem. 


26, 21-25 


14, 18-21 


22, 21-23 


13, 21-35 


125 


136 


Jesus foretells the fall of Peter, and 
the dispersion of the Twelve. Je- 














rusalem. 


26, 31-35 


14, 27-31 


22, 31-38 


13, 36-38 


126, 128 


137 


The Lord's Supper. Jerusalem. 


26, 26-29 


14, 22-25 


22, 19.20 




127, 129 


138 


Jesus comforts his Disciples. The 
Holy Spirit promised. Jerusalem. 








14, 1-31 


129 


139 


Christ the true Vine. His Disciples 
hated hy the world. Jerusalem. 








15, 1-27 


129 


140 


Persecution foretold. Further pre- 
mise of the Holy Spirit. Prayer 
in the name of Christ. Jerusalem. 




















16, 1-33 


130 


141 


Christ's last prayer with his disciples. 
Jerusalem. 








17, 1-26 


131 


142 


The agony in Gethsemane. Mount 
of Olives. 


26,30 
36-46 


14,26 
32-42 


22, 39-46 


18, 1 


132 


143 


Jesus betrayed, and made prisoner. 














Mount of Olives. 


26, 47-56 


14, 43-52 


22, 47-53 


18, 2-12 


133, 134 


144 


Jesus before Caiaphas. Peter thrice 














denies him. Jerusalem. 


26,57.58 


14, 53. 54 


22, 54-62 


18, 13-18* 


134 


145 


Jesus before Caiaphas and the Sanhe- 
drim. He declares himself to be 
the Christ; is condemned and 


69-75 


66-72 




25-27 






mocked. Jerusalem. 


26, 59-68 


14, 55-65 


22, 63-71 


18, 19-24 


135 


146 


The Sanhedrim lead Jesas away to 
Pilate. Jerusalem. 


27, 1. 2 
11-14 


15, 1-5 


23, 1-5 


18, 28-38 


136 


147 


Jesus before Herod. Jerusalem. 






23, 6-12 




138 


148 


Pilate seeks to release Jesus. The 
Jews demand Barabbas. Jerusa- 














lem. 


27, 15-26 


15, 6-15 


23, 13-25 


18, 39.40 


138 


149 


Pilate delivers up Jesus to death. 
He is scourged and mocked. Jeru- 














salem. 


27, 26-30 


15, 15-19 




19, 1-3 


138 


150 


Pilate again seeks to release Jesus. 
Jerusalem. 








19, 4-16 


139 


151 


Judas repents and hangs himself. 
Jerusalem. 


27, 3-10 








138, 140 


152 


Jesus is led away to be crucified. 














Jerusalem. 


27, 31-34 


15, 20-23 


23, 26-33 


19, 16.17 


141 


153 


The Crucifixion. Jerusalem. 


27, 35-38 


15, 24-28 


23, 33.34 


19, 18-24 


141 


154 


The Jews mock at Jesus on the 














Cross. He commends his mother 


27, 39-44 


15, 29-32 


23, 35-37 


19, 25-27 






to John. Jerusalem. 




15, 33-37 


39-43 




141 


155 


Darkness prevails. Christ expires on 














the cross. Jerusalem. 


27, 45-50 




23, 44-46 


19, 28-30 



XVI 



SYNOPSIS OF THE HAKMONY. 







CONTENTS. 


MATT. 


MARK. 


LURE. 


JOHN. 


Sect. 


Sect 












142, 144 


156 


The vail of the Temple rent, and 
graves opened. Judgment of the 














Centurion. The Women at the 


27, 51-56 


15, 38-41 


23,45 








Cross. Jerusalem. 






47-49 




142 


157 


The taking down from the Cross. 














The burial. Jerusalem. 


27, 57-61 


15, 42-47 


23, 50-56 


19, 31-42 


143 


158 


The Watch at the Sepulchre. Jeru- 
salem. 

PART IX. 

OUR lord's resurrection, his 

SUBSEQUENT APPEARANCES, AND 
HIS ASCENSION. 

Time : Forty days. 


27, 62-66 








144 


159 


The Morning of the Resurrection. 
Jerusalem. 


28, 2-4 


16, 1 






145 


160 


Visit of the Women to the Sepulchre. 
Mary Magdalene returns. Jeru- 














salem. 


28,1 


16, 2-4 


24, 1-3 


20, 1. 2 


145 


161 


Vision of Angels in the Sepulchre. 














Jerusalem. 


28, 5-7 


16, 5-7 


24, 4-8 




145 


162 


The Women return to the City. 














Jesus meets them. Jerusalem. 


28, 8-10 


16,8 


24,9-11 




146 


163 


Peter and John run to the Sepulchre. 
Jerusalem. 






24, 12 


20, 3-10 


147, 148 


164 


Our Lord is seen by Mary Magda- 
lene at the Sepulchre. Jerusalem. 




16, 9-11 




20, 11-18 


149 


165 


Report of the Watch. Jerusalem. 


28, 11-15 








150 


166 


Our Lord is seen of Peter. Then by 
two Disciples on the way to Em- 
maus. Jerusalem. Emmaus. 




16, 12. 13 


24, 13-35 




151 


167 


Jesus appears in the midst of the 
Apostles, Thomas being absent. 














Jerusalem. 




16, 14-18 


24, 36-49 


20, 19-23 


152 


168 


Jesus appears in the midst of the 
Apostles, Thomas being present. 
Jerusalem. 








20, 24-29 


153 


169 


The Apostles go away into Galilee. 
Jesus shows himself to seven of 
them at the Sea of Tiberias. Ga- 
lilee. 


28, 16 






21, 1-24 


154 


170 


Jesus meets the Apostles and above 
five hundred Brethren on a Moun- 
tain in Galilee. Galilee. 


28, 16-20 








155 


171 


Our Lord is seen of James ; then of 
all the Apostles. Jerusalem. 




16,19.20 


24, 50-53 




156 


172 


The Ascension. Bethany. 








20, 30.31 


157 


173 


Conclusion of John's Gospel. 








21, 25 



TABLE 



FINDING ANY PASSAGE IN THE HARMONY. 



MATTHEW. 



Chap. 


Verse. 


Sect. 


Chap. 


Verse. 


Sect. 


Chap. 


Verse. 


Sect. 


i. 


1-17 


13 


xiiL 


1-23 


54 


xxii. 


41-46 


121 




18-25 


6 




24-53 


55 


xxiii. 


1-12 


122 


ii. 


1-12 


10 




54-58 


61 




13-39 


123 




13-23 


11 


xiv. 


1,2 


63 


xxiv. 


1-14 


127 


iii. 


1-12 


14 




3-5 


24 




15-42 


128 




13-17 


15 




6-12 


63 




43-51 


129 


iv. 


1-11 


16 




13-21 


64 


XXV. 


1-30 


129 




12 


24 




22-36 


65 




31-46 


130 




13-16 


28 


XV. 


1-20 


67 


xxvi. 


1-16 


131 




17 


26 




21-28 


68 




17-19 


132 




18-22 


29 




29-38 


69 




20 


133 




23-25 


32 




39 


70 




21-25 


135 


v. 


1-48 


41 


xvi. 


1-4 


70 




26*29 


137 


vi. 


1-34 


41 




4-12 


71 




30 


142 


vii. 


1-29 


41 




13-20 


73 




31-35 


136 


viii. 


1 


41 




21-28 


74 




36-46 


142 




2-4 


33 


xvii. 


1-13 


75 




47-56 


143 




5-13 


42 




14-21 


76 




57,58 


144 




14-17 


31 




22, 23 


77 




59-68 


145 




18-27 


56 




24-27 


78 




69-75 


144 




28-34 


57 


xviii. 


1-35 


79 


xxvii. 


1,2 


146 


ix. 


1 


57 


xix. 


1,2 


94 




3-10 


151 




2-8 


34 




3-12 


104 




11-14 


146 




9 


35 




13-15 


105 




15-26 


148 




10-17 


58 




16-30 


106 




26-30 


149 




18-26 


59 


XX. 


1-16 


106 




31-34 


152 




27-34 


60 




17-19 


107 




35-38 


153 




35-38 


62 




20-28 


108 




39-44 


154 


X. 


1 


62 




29-34 


109 




45-50 


155 




2-4 


40 


xxi. 


1-11 


112 




51-56 


156 




5-42 


62 




12-13 


113 




57-61 


157 


xi. 


1 


62 




14-17 


112 




62-66 


158 




2-19 


44 




18-19 


113 


xxviii. 


1 


160 




20-30 


45 




20-22 


114 




2-4 


159 


xii. 


1-8 


37 




23-32 


115 




5-7 


161 




9-14 


38 




33-46 


116 




8-10 


162 




15-21 


39 


xxii. 


1-14 


117 




11-15 


165 




22-37 


48 




15-22 


118 




16 


169 




38-45 


49 




23-33 


119 




16-20 


170 




46-50 


50 




34-40 


120 









xviii TABLE FOE FINDING ANY PASSAGE IN THE HARMONY. 



MARK. 



Chap. 


Verse. 


Sect. 


Chap, j Verse. 


Sect. 


j Chap. 


Verse. 


Sect. 


i. 


1-8 


14 


yii. 24-30 


68 


xii. 


41-44 


124 




9-11 


15 


31-37 


69 


xiii. 


1-13 


127 




12,13 


16 


viii. 1-9 


69 




14-37 


128 




14 


24 




10-12 


70 


xiv. 


1-11 


131 




14, 15 


26 




13-21 


71 




12-16 


132 




16-20 


29 




22-26 


72 




17 


133 




21-28 


30 




27-30 


73 




18-21 


135 




29-34 


31 




31-38 


74 




22 25 


137 




35-39 


32 


ix. 


1 


74 




26 


142 




40-45 


33 




2-13 


75 




27-31 


136 


ii. 


1-12 


34 




14-29 


76 




32-42 


142 




13, 14 


35 




30-32 


77 




43-52 


143 




15-22 


58 




33 


78 




53,54 


144 




23-28 


37 




33-50 


79 




55-65 


145 


iii. 


1-6 


38 


X. 


1 


94 




66-72 


144 




7-12 


39 




2-12 


104 


XV. 


1-5 


146 




13-19 


40 




13-16 


105 




6-15 


148 




19-30 


48 




17-31 


106 




15-19 


149 




31-35 


50 




32-34 


107 




20-23 


152 


iv. 


1-25 


54 




35-45 


108 




24-28 


153 




26-34 


55 




46-52 


109 




29-32 


154 




35-41 


56 


xi. 


1-11 


112 




33-37 


155 


v. 


1-21 


57 




12-19 


113 




38-41 


156 




22-43 


59 




20-26 


114 




42-47 


157 


vi. 


1-6 


61 




27-33 


115 


xvi. 


1 


159 




6-13 


62 


xii. 


1-12 


,116 




2-4 


160 




14-16 


63 




13-17 


•118 




5-7 


161 




17-20 


24 




18-27 


119 




8 


162 




21-29 


63 




28-34 


120 




9-11 


164 




30-44 


64 




35-37 


121 




12, 13 


166 




45-56 


65 




38, 39 


122 




14-18 


167 


vii. 


1-23 


67 




40 


123 




19, 20 


172 



LUKE. 



Chap. 


Verse. 


Sect. 


Chap. Verse. 


Sect. 


Chap. 


Verse. 


Sect. 


i. 


1-4 


1 


v. 


29-39 


58 


ix. 


37-43 • 


76 




5-25 


2 


vi. 


1-5 


37 




43-45 


77 




26-38 


3 




6-11 


38 




46-50 


79 




39-56 


4 




12-19 


40 




51-56 


81 




57-80 


5 




20-26 


41 




57-62 


56 


ii. 


1-7 


7 




27-30 


41 


X. 


1-16 


80 




8-20 


8 




31 


41 




17-24 


89 




21-38 


9 




32-36 


41 




25-37 


86 




39,40 


11 




37-49 


41 




38-42 


87- 




41-52 


12 


vii. 


1-10 


42 


xi. 


1-13 


88 


iii. 


1-18 


14 




11-17 


43 




14, 15 


48 




19-20 


24 




18-35 


44 




16 


49 




21-23 


15 




36-50 


46 




17-23 


48 




23-38 


13 


viii. 


1-3 


47 




24-28 


49 


iv. 


1-13 


16 




4-18 


54 




29-36 


49 




14 


24 




19-21 


50 




37-54 


51 




14, 15 


26 




22-25 


56 


xii. 


1-59 


52 




16-31 


28 




26-40 


57 


xiii. 


1-9 


53 




31-37 


30 




41-56 


59 




10-21 


94 




38-41 


31 


ix. 


1-6 


62 




22-35 


95 




42-44 


32 




7-9 


63 


xiv. 


1-24 


96 


v. 


1-11 


29 




10-17 


64 




25-35 


97 




12-16 


33 




18-21 


73 


XV. 


1-32 


98 




17-26 


34 




22-27 


74 


xvi. 


1-13 


99 




27,28 


35 




28-36 


75 




14-31 


100 



TABLE FOE FINDING ANY PASSAGE IN THE HAEMONY. xix 



LUKE CONTINUED. 



Chap. 


Verse. 


Sect. 


Chap. 


Verse . 


Sect. 


Chap. 


.Verse. 


Sect. 


xvii. 


1-10 


101 


XX. 


47 


123 


xxiii. 


13-25 


148 




11-19 


82 


XXI. 


1-4 


124 




26-33 


152 




20-37 


102 




5-19 


127 




33-34 


153 


xvm. 


1-14 


103 




20-36 


128 




35-37 


154 




15-17 


105 




37,38 


113 




38 


153 




18-30 


106 


XXll. 


1-6 


131 




39-43 


154 




31-34 


107 




7-13 


132 




44-46 


155 




35-43 


109 




14-18 . 


133 




45 


156 


XIX. 


1 


109 




19, 20 


137 




47-49 


156 




2-28 


110 




21-23 


135 




50-56 


157 




29-44 


112 




24-30 


133 


XXIV. 


1-3 


160 




45-48 


113 




31-38 


136 




4-8 


161 


XX. 


1-8 


115 




39-46 


142 




9-11 


162 




9-19 


116 




47-53 


143 




12 


163 




20-26 


118 




54-62 


144 




13-35 


166 




27-40 


119 




63-71 


145 




36-49 


167 




41-44 


121 


XXlll. 


1-5 


146 




50-53 


172 




45-46 


122 




6-12 


147 









JOHN. 



Chap. 


Verse. 


Sect. 


Chap. 


Verse. 


Sect. 


Chap. 


Verse. 


Sect. 


i. 


1-18 


17 


ix. 


1-41 


90 


xviii. 


13-18 


144 




19-34 


18 


X. 


1-21 


90 




19-24 


145 




35-52 


19 




22-42 


91 




25-27 


144 


ii. 


1-12 


20 


xi. 


1-46 


92 




28-38 


146 




13-25 


21 




47-54 


93 




39-40 


148 


iii. 


1-21 


22 




55-57 


111 


xix. 


1-3 


149 




22-36 


23 


xii. 


1 


111 




4-16 


150 


iy. 


1-3 


24 




2-8 


131 




16,17 


152 




4-42 


25 




9-11 


111 




18-24 


153 




43-45 


26 




12-19 


112 




25-27 


154 




46-54 


27 




20-36 


125 




28-30 


155 


v. 


1-47 


36 




37-50 


126 




31-42 


157 


vi. 


1-14 


64 


xiii. 


1-20 


134 


XX. 


1,2 


160 




15-21 


65 




21-35 


135 




3-10 


163 




22-71 


66 




36-38 


136 




11-18 


164 


vii. 


1 


66 


xiv. 


1-31 


138 




19-23 


167 




2-10 


81 


XV. 


1-27 


139 




24-29 


168 




11-53 


83 


xvi. 


1-33 


140 




30,31 


173 


viii. 


1 


83 


xvii. 


1-26 


141 


xxi. 


1-24 


169 




2-11 


84 


xviii. 


1 


142 




25 


173 




12-59 


85 




2-12 


143 









ADVERTISEMENT TO THIS EDITION. 



The arrangement of the Gospels by Dr. Robinson was adopted in this 
work, it being the latest published in the United States, and by a scholar 
of the highest reputation. But by comparing his order with that of Arch- 
bishop Newcome, as shown in contiguous columns in the Table of Contents 
and Synopsis of the Harmony, it will be found that they differ only in a 
very few unimportant particulars, not at all affecting the general scheme or 
structure of the Harmony, or the purposes of this examination. I have, 
however, in several places omitted their transposition of the verses of the 
text, occurring within the limits of a section ; it being more convenient to 
insert them in the order in which they were written by the Evangelists. 

The preliminary Dissertation has been revised and enlarged, and some 
further notes added to the text, which is printed conformably to the 
common octavo edition of the American Bible Society, except' in a few 
places, where the article a was accidentally printed instead of an, in the 
words an house, &c. 



Cambridge, Massachusetts, 
March 1, 1847. 



AN EXAMINATION, 

ETC. 



§ 1. In examining the evidences of the Christian religion, it 
is essential to the discovery of truth that we bring to the 
investigation a mind freed, as far as possible, from existing 
prejudice and open to conviction. There should be a readi- 
ness, on our part, to investigate with candour, to follow the 
truth wherever it may lead us, and to submit, without reserve 
or objection, to all the teachings of this religion, if it be found 
to be of divine origin. " There is no other entrance," says 
Lord Bacon, " to the kingdom of man, which is founded in 
the sciences, than to the kingdom of heaven, into which no 
one can enter but in the character of a little child." * The 
docility which true philosophy requires of her disciples is not 
a spirit of servility, or the surrender of the reason and judg- 
ment to whatsoever the teacher may inculcate; but it is a 
mind free from all pride of opinion, not hostile to the truth 
sought for, willing to pursue the inquiry and impartially to 
weigh the arguments and evidence, and to acquiesce in the 
judgment of right reason. The investigation, moreover, should 
be pursued with the serious earnestness which becomes the 
greatness of the subject — a subject fraught with such momentous 
consequences to man. It should be pursued as in the presence 
of God, and under the solemn sanctions created by a lively 



* Nov. Org. 1. 68. " Ut non alius fere sit aditus ad regnum hominis, quod 
fundatur in scientiis, quam ad regnum coelorum, in quod, nisi sub persona infantis, 
intrare non datur." 



2 AN EXAMINATION, ETC. 

sense of his omniscience, and of our accountability to him for 
the right use of the faculties which he has bestowed. 

§ 2. In requiring this candour and simplicity of mind in those 
who would investigate the truth of our religion, Christianity 
demands nothing more than is readily conceded to every branch 
of human science. All these have their data, and their axioms ; 
and Christianity, too, has her first principles, the admission of 
which is essential to any real progress in knowledge. " Chris- 
tianity," says Bishop Wilson, " inscribes on the portal of her 
dominions, ' Whosoever shall not receive the kingdom of God 
as a little child, shall in nowise enter therein/ Christianity 
does not profess to convince the perverse and headstrong, to 
bring irresistible evidence to the daring and profane, to vanquish 
the proud scorner, and afford evidences from which the careless 
and perverse cannot possibly escape. This might go to destroy 
man's responsibility. All that Christianity professes, is to 
propose such evidences as may satisfy the meek, the tractable, 
the candid, the serious inquirer." * 

§ 3. The present design, however, is not to enter upon any 
general examination of the evidences of Christianity, but to 
confine the inquiry to the testimony of the Four Evangelists, 
bringing their narratives to the tests to which other evidence is 
subjected in human tribunals. The foundation of our religion 
is a basis of fact — the fact of the birth, ministry, miracles, 
death, resurrection, and ascension of Jesus Christ. These are 
related by the Evangelists as having actually occurred, within 
their own personal knowledge. Our religion, then, rests on the 
credit due to these witnesses. Are they worthy of implicit 
belief, in the matters which they relate ? This is the question, 
in all human tribunals, in regard to persons testifying before 
them ; and we propose to test the veracity of these witnesses, by 
the same rules and means which are there employed. The 
importance of the facts testified, and their relations to the affairs 
of the soul, and the life to come, can make no difference in the 
principles or the mode of weighing the evidence. It is still the 
evidence of matters of fact, capable of being seen and known 

* Bishop Wilson's Evidences, p. 38. 



AN EXAMINATION, ETC. 6 

and related, as well by one man as by another. And if the 
testimony of the Evangelist, supposing it to be relevant and 
material to the issue in a question of property or of personal 
right, between man and man, in a court of justice, ought to be 
believed and have weight; then, upon the like principles, it 
ought to receive our entire credit here. But if, on the other 
hand, we should be justified in rejecting it, if there testified on 
oath, then, supposing our rules of evidence to be sound, we may 
be excused if we hesitate elsewhere to give it credence. 

§ 4. The proof that God has revealed himself to man by 
special and express communications, and that Christianity 
constitutes that revelation, is no part of these inquiries. This 
has already been shown, in the most satisfactory manner, by 
others, who have written expressly upon this subject.* Referring 
therefore to their writings for the arguments and proofs, the 
fact will here be assumed as true. That man is a religious 
being, is universally conceded, for it has been seen to be 
universally true. He is everywhere a worshipper. In every 
age and country, and in every stage, from the highest intel- 
lectual culture to the darkest stupidity, he bows with homage 
to a superior Being. Be it the rude-carved idol of his own 
fabrication, or the unseen divinity that stirs within him, it 
is still the object of his adoration. This trait in the character 
of man is so uniform, that it may safely be assumed, either 
as one of the original attributes of his nature, or as necessarily 
resulting from the action of one or more of those attributes. 

§ 5. The object of man's worship, whatever it be, will natu- 
rally be his standard of perfection. He clothes it with every 
attribute, belonging, in his view, to a perfect character; and 
this character he himself endeavours to attain. He may not, 
directly and consciously, aim to acquire every virtue of his 
deity, and to avoid the opposite vices ; but still this will be the 
inevitable consequence of sincere and constant worship. As 
in human society men become assimilated, both in manners 

* See Dr. Hopkins's Lowell Lectures, particularly Lect. 2. Bp. Wilson's Evi- 
dences of Christianity, Vol. i. pp. 45 — 61. Home's Introduction, Vol. i. pp. 1 — 39. 
Mr. Home having cited all the best English writers on this subject, it is sufficient to 
refer to his work alone. 

B 2 



4 AN EXAMINATION, ETC. 

and in moral principles, to their chosen associates, so in the 
worship of whatever deity men adore, they "form to his the 
relish of their souls." To suppose, then, that God made man 
capable of religion, and requiring it in order to the development 
of the highest part of his nature, without communicating with 
him, as a father, in those revelations which alone could per- 
fect that nature, would be a reproach upon God, and a con- 
tradiction.* 

§ 6. How it came to pass that man, originally taught, as 
we doubt not he was, to know and to worship the true Jehovah, 
is found, at so early a period of his history, a worshipper 
of baser objects, it is foreign to our present purpose to in- 
quire. But the fact is lamentably true, that he soon became 
an idolater, a worshipper of moral abominations. The 
Scythians and Northmen adored the impersonations of heroic 
valour and of bloodthirsty and cruel revenge. The mythology 
of Greece and of Rome, though it exhibited a few examples 
of virtue and goodness, abounded in others of gross licen- 
tiousness and vice. The gods of Egypt were reptiles, and 
beasts and birds. The religion of Central and Eastern Asia 
was polluted with lust and cruelty, and smeared with blood, 
rioting, in deadly triumph, over all the tender affections of 
the human heart and all the convictions of the human under- 
standing. Western and Southern Africa and Polynesia are, 
to this day, the abodes of frightful idolatry, cannibalism, and 
cruelty ; and the aborigines of both the Americas are examples 
of the depths of superstition to which the human mind may 
be debased. In every quarter of the world, however, there is 
a striking uniforrnity seen, in all the features of paganism. 
The ruling principle of her religion is terror, and her deity 
is lewd and cruel. Whatever of purity the earlier forms of 
paganism may have possessed, it is evident from history that it 
was of brief duration. Every form, which history has pre- 
served, grew rapidly and steadily worse and more corrupt, 
until the entire heathen world, before the coming of Christ, was 
infected with that loathsome leprosy of pollution, described 

* Hopkins's Lowell Lect., p. 48. 



AN EXAMINATION, ETC. 5 

with revolting vividness by St. Paul, in the beginning of his 
Epistle to the Romans. 

§ 7. So general and decided was this proclivity to the wor- 
ship of strange gods, that, at the time of the deluge, only one 
family remained faithful to Jehovah; and this was a family 
which had been favoured with his special revelation. Indeed 
it is evident that nothing but a . revelation from God could 
raise men from the degradation of pagan idolatry, because 
nothing else has ever had that effect. If man could achieve 
his own freedom from this bondage, he would long since have 
been free. But instead of this, the increase of light and civili- 
zation and refinement in the pagan world has but multiplied 
the objects of his worship, added voluptuous refinements to its 
ritual, and thus increased the number and weight of his 
chains. In this respect there is no difference in their moral 
condition, between the barbarous Scythian and the learned 
Egyptian or Roman of ancient times, nor between the ignorant 
African and the polished Hindu of our own day. The only 
method, which has been successfully employed to deliver man 
from idolatry, is that of presenting to the eye of his soul an 
object of worship perfectly holy and pure, directly opposite, in 
moral character, to the gods he had formerly adored. He 
could not transfer to his deities a better character than he him- 
self possessed. He must for ever remain enslaved to his idols, 
unless a new and pure object of worship were revealed to him, 
with a display of superior power sufficient to overcome his 
former faith and his present fears, to detach his affections from 
grosser objects, and to fix them upon that which alone is worthy.* 
This is precisely what God, as stated in the Holy Scriptures, 
has done. He rescued one family from idolatry in the Old 
World, by the revelation of himself to Noah; he called a 
distinct branch of this family to the knowledge of himself, in 
the person of Abraham and his sons ; He extended this favour 

* It has been well remarked, that, if we regard man as in a state of innocence, 
we should naturally expect that God would hold communications with him ; that if 
we regard him as guilty, and as having lost the knowledge and moral image of God, 
such a communication would be absolutely necessary, if man was to be restored. — 
Dr. Hopkins's Lowell Lect., p. 62. 



6 AN EXAMINATION, ETC. 

to a whole nation, through the ministry of Moses ; but it was 
through that of Jesus Christ alone that it was communicated to 
the whole world. In Egypt, by the destruction of all the 
objects of the popular worship, God taught the Israelites that 
he alone was the self-existent Almighty. At the Red Sea, he 
emphatically showed them that he was the Protector and Saviour 
of his people. At Sinai, he revealed himself as the righteous 
Governor who required implicit obedience for men, and taught 
them, by the strongly marked distinctions of the ceremonial 
law, that he was a holy Being, of purer eyes than to behold 
evil, and that could not look upon iniquity. The demerit of 
sin was inculcated by the solemn infliction of death upon every 
animal, offered as a propitiatory sacrifice. And when, by this 
system of instruction, he had prepared a people to receive the 
perfect revelation of the character of God, of the nature of his 
worship, and of the way of restoration to his image and favour, 
this also was expressly revealed by the mission of his Son.* 

§ 8. That the books of the Old Testament, as we now have them, 
are genuine ; that they existed in the time of our Saviour, and 
were commonly received and referred to among the Jews, as 
the sacred books of their religion ;f and that the text of the 
Four Evangelists has been handed down to us in the state in 
which it was originally written, that is, without having been 
materially corrupted or falsified, either by heretics or Chris- 
tians ; are facts which we are entitled to assume as true, until 
the contrary is shown. 

The genuineness of these writings really admits of as little 
doubt, and is susceptible of as ready proof, as that of any 
ancient writings whatever. The rule of municipal law on this 
subject is familiar, and applies with equal force to all ancient 
writings, whether documentary or otherwise ; and as it comes 
first in order, in the prosecution of these inquiries, it may, for 
the sake of mere convenience, be designated as our first rule. 



* The argument here briefly sketched, is stated more at large, and with great 
clearness and force, in an essay entitled " The Philosophy of the Plan of Salvation," 
pp. 13-107. 

f See Professor Stuart's Critical History and Defence of the Old Testament 
Canon, where this is abundantly proved. 



AN EXAMINATION, ETC. 7 

Every document, apparently ancient, coming from the proper 
repository or custody, and bearing on its face no evident marks of 
forgery, the law presumes to be genuine, and devolves on the 
opposing party the burden of proving it to be otherwise. 

§ 9. An ancient document, offered in evidence in our courts, 
is said to come from the proper repository, when it is found in 
the place where, and under the care of persons with whom, such 
writings might naturally and reasonably be expected to be 
found; for it is this custody which gives authenticity to docu- 
ments found within it.* If they come from such a place, and 
bear no evident marks of forgery, the law presumes that they 
are genuine, and they are permitted to be read in evidence, 
unless the opposing party is able successfully to impeach them.f 
The burden of showing them to be false and unworthy of credit, 
is devolved on the party who makes that objection. The pre- 
sumption of law is the judgment of charity. It presumes that 
every man is innocent until he is proved guilty ; that every- 
thing has been done fairly and legally, until it is proved to have 
been otherwise ; and that every document, found in its proper 
repository, and not bearing marks of forgery, is genuine. Now 
this is precisely the case with the Sacred Writings. They have 
oeen used in the church from time immemorial, and thus are 
found in the place where alone they ought to be looked for. 

* Per Tindal, Ch. Just., in the case of the Bishop of Meath v. the Marquis of 
Winchester, 3 Bing. N. C. 183, 200, 201. "It is when documents are found in 
other than their proper places of deposit," observed the Chief Justice, " that the 
investigation commences, whether it was reasonable and natural, under the circum- 
stances of the particular case, to expect that they should have been in the place 
where they are actually found ; for it is obvious, that, while there can be only one 
place of deposit strictly and absolutely proper, there may be many and various, that 
are reasonable and probable, though differing in degree, some being more so, some 
less ; and in these cases the proposition to be determined is, whether the actual 
custody is so reasonably and probably accounted for, that it impresses the mind 
with the conviction that the instrument found in such custody must be genuine." 
See the cases cited in 1 Greenleaf on Evidence, § 142. See also 1 Stark, on 
Evidence, pp. 332—335. 381—386. Croughton v. Blake, 12 Mees. & Welsb. 205, 
208. Doe v. Phillips, 10 Jurist, p. 34. It is this defect, namely, that they do not 
come from the proper or natural repository, which shows the fabulous character 
of many pretended revelations, from the Gospel of the Infancy to the Book of 
Mormon. 

f 1 Greenleaf on Evid. § 34, 142, 570. 



8 AN EXAMINATION, ETC. 

They come to us, and challenge our reception of them as genu- 
ine writings, precisely as Domesday Book, the Ancient Statutes 
of Wales, or any other of the ancient documents which have 
recently been published under the British Record Commission, 
are received. They are found in familiar use in all the churches 
of Christendom, as the sacred books to which all denominations 
of Christians refer, as the standard of their faith. There is no 
pretence that they were engraven on plates of gold and dis- 
covered in a cave, nor that they were brought from heaven 
by angels ; but they are received as the plain narratives 
and writings of the men whose names they respectively 
bear, made public at the time they were written ; and though 
there are some slight discrepancies among the copies subse- 
quently made, there is no pretence that the originals were 
anywhere corrupted. If it be objected that the originals are 
lost, and that copies alone are now produced, the principles of 
the municipal law here also afford a satisfactory answer. For 
the multiplication of copies was a public fact, in the faithfulness 
of which all the Christian community had an interest ; and it is 
a rule of law, that, in matters of public and general interest, all 
persons must be presumed to be conversant, on the principle that 
individuals are presumed to be conversant with their own affairs. 
Therefore it is that, in such matters, the prevailing current of 
assertion is resorted to as evidence, for it is to this that every 
member of the community is supposed to be privy.* The per- 
sons, moreover, who multiplied these copies, may be regarded, 
in some manner, as the agents of the Christian public, for 
whose use and benefit the copies were made ; and on the 
ground of the credit due to such agents, and of the public 
nature of the facts themselves, the copies thus made are entitled 
to an extraordinary degree of confidence, and, as in the case of 
official registers and other public books, it is not necessary that 
they should be confirmed and sanctioned by the ordinary tests 
of truth. t If any ancient document concerning our public 

* Morewood v. Wood, 14 East, 329, n. Per Lord Kenyon. Weeks v. Sparke, 
1 M. & S. 686 ; the Berkeley Peerage Case, 4 Campb. 416. Per Mansfield, Ch. J. 
See 1 Greenleaf on Evidence, § 128. 

f 1 Starkie on Evidence, pp. 105, 230 ; I Greenleaf on Evidence, § 483. 



AN EXAMINATION, ETC. 9 

rights were lost, copies winch had been as universally received 
and acted npon as the Four Gospels have been, would have been 
received in evidence in any of our courts of justice, without the 
slightest hesitation. The entire text of the Corpus Juris Civilis 
is received as authority in all the courts of continental Europe, 
upon much weaker evidence of its genuineness ; for the integrity 
of the Sacred Text has been preserved by the jealousy of oppos- 
ing sects, beyond any moral possibility of corruption; while 
that of the Roman Civil Law has been preserved only by tacit 
consent, without the interest of any opposing school, to watch 
over and preserve it from alteration. 

§ 10. These copies of the Holy Scriptures having thus been 
in familiar use in the churches, from the time when the text 
was committed to writing ; having been watched with vigilance 
by so many sects, opposed to each other in doctrine, yet all 
appealing to these Scriptures for the correctness of their faith ; 
and having in all ages, down to this day, been respected as the 
authoritative source of all ecclesiastical power and government, 
and submitted to, and acted under in regard to so many claims 
of right, on the one hand, and so many obligations of duty, on 
the other ; it is quite erroneous to suppose that the Christian is 
bound to offer any further proof of their genuineness or authen- 
ticity. It is for the objector to show them spurious ; for on 
him, by the plainest rules of law, lies the burden of proof.* If 
it were the case of a claim to a franchise, and a copy of an ancient 
deed or charter were produced in support of the title, under 
parallel circumstances on which to presume its genuineness, no 
lawyer, it is believed, would venture to deny either its admissi- 
bility in evidence, or the satisfactory character of the proof. In 
a recent case in the House of Lords, precisely such a document, 
being an old manuscript copy, purporting to have been extracted 

* The arguments for the genuineness and authenticity of the books of the Holy 
Scriptures are briefly, yet very fully stated, and almost all the writers of authority 
are referred to by Mr. Home, in his Introduction to the Study of the Holy Scrip- 
tures, vol. i., passim. The same subject is discussed in a more popular manner hi 
the Lectures of Bp. Wilson, and of Bp. Sumner of Chester, on the Evidences of 
Christianity ; and, in America, the same question, as it relates to the Gospels, has 
been argued by Bp. M'llvaine, in his Lectures. 



10 AN EXAMINATION, ETC. 

from ancient Journals of the House, which were lost, and to 
have been made by an officer whose duty it was to prepare lists 
of the Peers, was held admissible in a claim of peerage.* 

§11. Supposing, therefore, that it is not irrational, nor in- 
consistent with sound philosophy, to believe that God has made 
a special and express revelation of his character and will to man, 
and that the sacred books of our religion are genuine, as we 
now have them ; we proceed to examine and compare the testi- 
mony of the Four Evangelists, as witnesses to the life and 
doctrines of Jesus Christ ; in order to determine the degree of 
credit, to which, by the rules of evidence applied in human 
tribunals, they are justly entitled. Our attention will naturally 
be first directed to the witnesses themselves, to see who and 
what manner of men they were ; and we shall take them in the 
order of their writings ; stating the prominent traits only in 
their lives and characters, as they are handed down to us by 
credible historians. 

§ 12. Matthew, called also Levi, was a Jew of Galilee, but 
of what city is uncertain. He held the place of publican, or 
tax-gatherer, under the Roman government, and his office seems 
to have consisted in collecting the taxes within his district, as 
well as the duties and customs levied on goods and persons, 
passing in and out of his district or province, across the lake of 
Genesareth. While engaged in this business, at the office or 
usual place of collection, he was required by Jesus to follow 
him, as one of his disciples ; a command which he immediately 
obeyed. Soon afterwards, he appears to have given a great 
entertainment to his fellow-publicans and friends, at which 
Jesus was present; intending probably both to celebrate his 
own change of profession, and to give them an opportunity 
to profit by the teaching of his new Master.f He was consti- 
tuted one of the twelve apostles, and constantly attended the 
person of Jesus as a faithful follower, until the crucifixion ; and 
after the ascension of his Master he preached the gospel for 

* See the case of the Slane Peerage, 5 Clark & Finelly's Rep., p. 24. See also 
the case of the Fitzwalter Peerage, 10 Clark & Finelly's Rep., p. 948. 
f Matt. ix. 10 j Mark ii. 14, 15 ; Luke v. 29. 



AN EXAMINATION, ETC. 11 

some time, with the other apostles, in Judea, and afterwards in 
Ethiopia, where he died. 

He is generally allowed to have written first, of all the evan- 
gelists ; but whether in the Hebrew or the Greek language, or 
in both, the learned are not agreed, nor is it material to our 
purpose to inquire; the genuineness of our present Greek 
gospel being sustained by satisfactory evidence.* The precise 
time when he wrote is also uncertain, the several dates given 
to it among learned men, varying from a.d. 37 to a.d. 64. 
The earlier date, however, is argued with greater force, from 
the improbability that the Christians would be left for several 
years without a general and authentic history of our Saviour's 
ministry; from the evident allusions which it contains to a 
state of persecution in the church at the time it was written ; 
from the titles of sanctity ascribed to Jerusalem, and a higher 
veneration testified for the temple than is found in the other 
and later evangelists; from the comparative gentleness with 
which Herod's character and conduct are dealt with, that bad 
prince probably being still in power; and from the frequent 
mention of Pilate, as still governor of Judea. t 

§ 13. That Matthew was himself a native Jew, familiar with 
the opinions, ceremonies, and customs of his countrymen ; that 
he was conversant with the Sacred Writings, and habituated to 
their idiom ; a man of plain sense, but of little learning, except 
what he derived from the Scriptures of the Old Testament; 
that he wrote seriously and from conviction, and had, on most 
occasions, been present, and attended closely, to the transac- 
tions which he relates, and relates, too, without any view of 
applause to himself j are facts which we may consider esta- 
blished by internal evidence, as strong as the nature of the case 
will admit. It is deemed equally well proved, both by internal 
evidence and the aid of history, that he wrote for the use of his 
countrymen the Jews. Every circumstance is noticed which 
might conciliate their belief, and every unnecessary expression 
is avoided which might obstruct it. They looked for the Messiah, 

* The authorities on this subject are collected in Home's Introduction, vol. it. 
pp. 234—238, part 2, chap. ii. sec. 2. 

f See Home's Introduction, vol. iv. p. 229—232. 



12 AN EXAMINATION, ETC. 

of the lineage of David, and born in Bethlehem, in the circum- 
stances of whose life the prophecies should find fulfilment, a 
matter, in their estimation, of peculiar value ; and to all these 
this evangelist has directed their especial attention.* 

§ 14. Allusion has been already made to his employment as 
a collector of taxes and customs; but the subject is too impor- 
tant to be passed over without further notice. The tribute im- 
posed by the Romans upon countries conquered by their arms 
was enormous. In the time of Pompey, the sums annually 
exacted from their Asiatic provinces, of which Judea was one, 
amounted to about four millions and a half sterling, or about 
twenty-two millions of dollars. These exactions were made in 
the usual forms of direct and indirect taxation ; the rate of the 
customs on merchandise varying from an eighth to a fortieth 
part of the value of the commodity ; and the tariff including all 
the principal articles of the commerce of the East, much of 
which, as is well known, still found its way to Italy through 
Palestine, as well as by the way of Damascus and of Egypt. 
The direct taxes consisted of a capitation-tax and a land-tax, 
assessed upon a valuation or census, periodically taken, under 
the oath of the individual, with heavy penal sanctions, f It is 
natural to suppose that these taxes were not voluntarily paid, 
especially since they were imposed by the conqueror upon a 
conquered people, and by a heathen, too, upon the people of the 
house of Israel. The increase of taxes has generally been found 
to multiply discontents, evasions and frauds on the one hand, 
and, on the other, to increase vigilance, suspicion, close scrutiny, 
and severity of exaction. The penal code, as revised by Theo- 
dosius, will give us some notion of the difficulties in the way of 
the revenue officers, in the earlier times of which we are speak- 
ing. These difficulties must have been increased by the fact 
that, at this period, a considerable portion of the commerce of 

* See Campbell on the Four Gospels, vol. iii. pp. 35, 36 ; Preface to St. Matthew's 
Gospel, § 22, 23. 

*j- See Gibbon's Rome, vol. i, ch. vi. and vol. iii, eh. xvii. and authorities there 
cited. Cod. Theod. Lib. xi. tit. 1 — 28, with the notes of Gothofred. Gibbon treats 
particularly of the revenues of a later period than our Saviour's time ; but the 
general course of proceeding, in the levy and collection of taxes, is not known to 
have been changed since the beginning of the empire. 



AS EXAMINATION 17 E 13 

that part of the "world was carried on by the Greeks, whose in- 
genuity and want of faith were proverbial. It was to such an 
employment and under such circum stances that Matthew was 
educated : an employment which must have made him acquainted 
with the Greek language, and extensively conversant with the 
public affairs and the men of business of his time; thus entitling 
him to our confidence, as an experienced and intelligent observer 
of events passing before him. And if the men of that day were, 
as in truth they appear to have been, as much disposed as those 
of the present time, to evade the payment of public taxes and 
duties, and to elude, by all possible means, the vigilance of the 
revenue officers, Matthew must have been familiar with a great 
variety of the forms of fraud, imposture, cunning, and deception, 
and must have become habituallv distrustful, scrutinizins:. and 
cautious ; and, of course, much less likely to have been deceived 
in regard to many of the facts in our Lord's ministry, extraor- 
dinary as they were, which fell under his observation. Mus 
circumstance shows both the sincerity and the wisdom of Jesus, 
in selecting " hi m for an eye-witness of his conduct, and adds 
great weight to the value of the testimony of this evangelist. 

: 15. Mask was the son of a pious sister of Barnabas, named 
Mary, who dwelt at Jerusalem, and at whose house the early 
Christians often assembled. His Hebrew nam; was Jothnj the 
surname of Mark having been adopted, as is supposed, when he 
left Judea to preach the gospel in foreign countries : a practice 
not unusual among the Jews of that age, who frequently, upon 
such occasions, assumed a name more familiar than their own 
to the people whom they visited. He is supposed to have been 
converted to the Christian faith by the ministry of Peter. He 
travelled from Jerusalem to Antioch with Paul and Barnabas, 
and afterwards accompanied them elsewhere. TThen they landed 
at Perga in Pamphylia, he left them and returned to Jerusalem ; 
for which reason, when he afterwards would have gone with 
them, Paul refused to take him. Upon this, a difference of 
opinion arose between the two apostles, and they separated, 
Barnabas taking Mark with him to Cyprus. Subsequently he 
accompanied Timothy to Rome, at the express desire of Paul. 



14 AN EXAMINATION, ETC. 

From this city he probably went into Asia, where he found 
Peter, with whom he returned to Rome, in which city he is 
supposed to have written and published his Gospel. Such is 
the outline of his history, as it is furnished by the New Testa- 
ment.* The early historians add, that after this he went into 
Egypt and planted a church in Alexandria, where he died.f 

§ 16. It is agreed that Mark wrote his Gospel for the use of 
Gentile converts; an opinion deriving great force from the ex- 
planations introduced into it, which would have been useless -to 
a Jew; J and that it was composed for those at Rome, is believed, 
not only from the numerous Latinisms it contains, but from the 
unanimous testimony of ancient writers, and from the internal 
evidence afforded by the Gospel itself. 

§ 17. Some have entertained the opinion that Mark com- 
piled his account from that of Matthew, of which they supposed 
it an abridgment. But this notion has been refuted by Koppe, 
and others, § and is now generally regarded as untenable. For 
Mark frequently deviates from Matthew, in the order of time, in 
his arrangement of facts ; and he adds many things not related 
by the other evangelists ; neither of which a mere epitomizer 
would probably have done. He also omits several things related 
by Matthew, and imperfectly describes others, especially the 
transactions of Christ with the apostles after the resurrection ; 
giving no account whatever of his appearance in Galilee ; omis- v 
sions irreconcilable with any previous knowledge of the Gospel 
according to Matthew. To these proofs we may add, that in 
several places there are discrepancies between the accounts of 
Matthew and Mark, not, indeed, irreconcilable, but sufficient 
to destroy the probability that the latter copied from the 
former. || The striking coincidences between them, in style, 
words, and things, in other places, may be accounted for by 
considering that Peter, who is supposed to have dictated this 

* Acts xii. 12, 25 ; xiii. 5, 13 ; and xv. 36—41 ; 2 Tim. iv. 11 ; Phil. 24 ; Col. iv. 
10 ; 1 Pet. v. 13. + Home's Introduction, vol. iv. pp. 252, 253. 

$ Mark vii. 2, 1 1 ; and ix. 43, and elsewhere. 

§ Mr. Norton has conclusively disposed of this objection, in his Evidences of the 
Genuineness of the Gospels, vol. i. Additional Notes, sec. 2, pp. cxv — cxxxii. 

|| Compare Mark x. 46. and xiv. 69, and iv. 35, and i. 35, and ix. 28, with 
Matthew's narrative of the same events. 



AN" EXAMINATION, ETC. 15 

Gospel to Mark, was quite as intimately acquainted as Matthew 
with the miracles and discourses of our Lord ; which, therefore, 
he would naturally recite in his preaching ; and that the same 
things might very naturally be related in the same manner, by 
men who sought not after excellency of speech. Peter's agency 
in the narrative of Mark is asserted by all ancient writers, and 
is confirmed by the fact, that his humility is conspicuous in 
every part of it, where anything is or might be related of him . 
his weaknesses and fall being fully exposed, while things which 
might redound to his honour, are either omitted or but slightly 
mentioned; that scarcely any transaction of Jesus is related, 
at which Peter was not present, and that all are related with 
that circumstantial minuteness which belongs to the testimony 
of an eye-witness.* We may, therefore, regard the Gospel of 
Mark as an original composition, written at the dictation of 
Peter, and consequently as another original narrative of the life, 
miracles, and doctrines of our Lord. 

§ 18. Luke, according to Eusebius, was a native of Antioch, 
by profession a physician, and for a considerable period a com- 
panion of the apostle Paul. From the casual notices of him in 
the Scriptures, and from the early Christian writers, it has been 
collected, that his parents were Gentiles, but that he in his 
youth embraced Judaism, from which he was converted to 
Christianity. The first mention of him is that he was with Paul 
at Troas ;f whence he appears to have attended him to Jeru- 
salem ; continued with him in all his troubles in Judea ; and 
sailed with him when he was sent a prisoner from Csesarea to 
Rome, where he remained with him during his two years' 
confinement. As none of the ancient fathers have mentioned 
his having suffered martyrdom, it is generally supposed that 
he died a natural death. 

§ 19. That he wrote his Gospel for the benefit of Gentile 
converts is affirmed by the unanimous voice of Christian anti- 
quity ; and it may also be inferred from its dedication to 
a Gentile. He is particularly careful to specify various cireum- 

* See Home's Iiitrod. vol. iv. pp. 252 — 259. f Acts xvi. 10, 11. 



16 AN EXAMINATION, ETC. 

stances conducive to the information of strangers,, but not so to 
the Jews ; he gives the lineage of Jesus upwards, after the 
manner of the Gentiles, instead of downwards, as Matthew had 
done ; tracing it up to Adam, and thus showing that Jesus was 
the promised seed of the woman ; and he marks the eras of his 
birth, and of the ministry of John, by the reigns of the Roman 
emperors. He also has introduced several things, not mentioned 
by the other evangelists, but highly encouraging to the Gentiles 
to turn to God in the hope of pardon and acceptance ; of which 
description are the parables of the publican and pharisee, in the 
temple ; the lost piece of silver ; and the prodigal son ; and the 
fact of Christ's visit to Zaccheus the publican, and the pardon 
of the penitent thief. 

§ 20. That Luke was a physician, appears not only from the 
testimony of Paul,* but from the internal marks in his Gospel, 
showing that he was both an acute observer, and had given 
particular and even professional attention to all our Saviour's 
miracles of healing. Thus, the man whom Matthew and Mark 
describe simply as a leper, Luke describes as full of leprosy ;f 
he, whom they mention as having a withered hand, Luke says 
had his right hand withered; J and of the maid, of whom the 
others say that Jesus took her by the hand and she arose, he 
adds, that her spirit came to her again.\ He alone, with pro- 
fessional accuracy of observation, says that virtue went out of 
Jesus, and healed the sick;|| he alone states the fact that 
the sleep of the disciples in Gethsemane was induced by ex- 
treme sorrow ; and mentions the blood-like sweat of Jesus, as 
occasioned by the intensity of his agony ; and he alone relates 
the miraculous healing of Malchus's ear.^f That he was also a 
man of a liberal education, the comparative elegance of his 
writings sufficiently show.** 

§ 21. The design of Luke's Gospel was to supersede the 

* Col. iv. 14. Luke, the beloved physician. 
+ Luke v. 12 ; Matt. viii. 2 ; Mark i. 40. 
X Luke vi. 6 ; Matt. xii. 10 ; Mark iii. 1. 

§ Luke viii. 55 ; Matt. ix. 25 ; Mark v. 42. || Luke vi. 19. 

■fl Luke xxii. 44, 45, 51 . 

** See Home's Introd. vol. iv. pp. 260 — 272, where references may be found to 
earlier writers. 



AN EXAMINATION", ETC. 17 

defective and inaccurate narratives then in circulation, and to 
deliver to Theophilus, to whom it is addressed, a full and 
authentic account of the life, doctrines, miracles, death and 
resurrection of our Saviour. Who Theophilus was, the learned 
are not perfectly agreed ; but the most probable opinion is that 
of Dr. Lardner, now generally adopted, that, as Luke wrote 
his Gospel in Greece, Theophilus was a man of rank in that 
country.* Either the relations subsisting between him and 
Luke, or the dignity and power of his rank, or both, induced 
the evangelist, who himself also "had perfect understanding 
of all things from the first," to devote the utmost care to the 
drawing up of a complete and authentic narrative of these great 
events. He does not affirm himself to have been an eye-witness ; 
though his personal knowledge of some of the transactions may 
well be inferred from the "perfect understanding" which he 
saj^s he possessed. Some of the learned seem to have drawn 
this inference as to them all, and to have placed him in the 
class of original witnesses ; but this opinion, though maintained 
on strong and plausible grounds, is not generally adopted. If, 
then, he did not write from his own personal knowledge, the 
question is, what is the legal character of his testimony ? 

§ 22. If it were " the result of inquiries, made under compe- 
tent public authority, concerning matters in which the public 
are concerned" f it would possess every legal attribute of an 
inquisition, and, as such, would be legally admissible in evidence, 
in a court of justice. To entitle such results, however, to our 
full confidence, it is not necessary that they should be obtained 
under a legal commission ; it is sufficient if the inquiry is 
gravely undertaken and pursued, by a person of competent 
intelligence, sagacity and integrity. The request of a person in 
authority, or a desire to serve the public, are, to all moral 
intents, as sufficient a motive as a legal commission. J Thus, 

* See Lardner's Works, 8vo. vol. vi. pp. 138, 139 ; 4to. vol. iii. pp. 203, 204 ; 
and other authors, cited in Home's Introd. vol. iv. p. 267. 

+ 2 Phillips on Evidence, p. 95, (9th edition.) 

Z When Abbot, Archbishop of Canterbury, in shooting at deer with a cross-bow, 
in Bramsil park, accidentally killed the keeper, King James I. by a letter dated 
Oct. 3, 1621, requested the Lord Keeper, the Lord Chief Justice, and others, to 
inquire into the circumstances and consider the case and " the scandal that may 

C 



18 AN EXAMINATION, ETC. 

we know that when complaint is made to the head of a depart- 
ment, of official misconduct or abuse, existing in some remote 
quarter, nothing is more common than to send some confiden- 
tial person to the spot, to ascertain the facts and report them to 
the department ; and this report is confidently adopted as the 
basis of its discretionary action, in the correction of the abuse, 
or the removal of the offender. Indeed, the result of any 
grave inquiry is equally certain to receive our confidence, though 
it may have been voluntarily undertaken, if the party making it 
had access to the means of complete and satisfactory information 
upon the subject.* If, therefore, Luke's Gospel were to be 
regarded only as the work of a contemporary historian, it would 
be entitled to our confidence. But it is more than this. It is 
the result of careful inquiry and examination, made by a person 
of science, intelligence and education, concerning subjects which 
he was perfectly competent to investigate, and as to many of 
which he was peculiarly skilled, they being cases of the cure of 
maladies; subjects, too, of which he "already had the perfect 
knowledge of a contemporary, and perhaps an eye-witness, but 
beyond doubt, familiar with the parties concerned in the trans- 
actions, and belonging to the community in which the events 
transpired, which were in the mouths of all ; and the narrative^ 
moreover, drawn up for the especial use, and probably at the 
request, of a man of distinction, whom it would not be for the 
interest nor safety of the writer to deceive or mislead. Such a 
document certainly possesses all the moral attributes of an in- 
quest of office, or of any other official investigation of facts ; and 

have risen thereupon," and to certify the King what it may amount to. Could there 
be any reasonable doubt of their report of the facts, thus ascertained ? See Spelman's 
Posthumous Works, p. 121. 

* The case of the ill-fated steamer President furnishes an example of this sort of 
inquiry. This vessel, it is well-known, sailed from New York for London in the 
month of March, 1841, having on board many passengers, some of whom were highly 
connected. The ship was soon overtaken by a storm, after which she was never 
heard of. A few months afterwards a solemn inquiry was instituted by three 
gentlemen of respectability, one of whom was a British admiral, another was agent 
for the underwriters at Lloyd's, and the other a government packet agent, con- 
cerning the time, circumstances and causes of that disaster ; the result of which 
was communicated to the public, under their hands. This document received 
universal confidence, and no further inquiry was made. 



AH EXAMINATION, ETC. 19 

as such is entitled, inforo conscientice, to be adduced as original, 
competent and satisfactory evidence of the matters it contains. 

§ 23. John, the last of the evangelists, was the son of 
Zebedee, a fisherman of the tovni of Bethsaida, on the sea of 
Galilee. His father appears to have been a respectable man 
in his calling, owning his vessel and having hired servants.* 
His mother, too, was among those who followed Jesus and 
" ministered unto himt;" and to John himself, Jesus, when on 
the cross, confided the care and support of his own mother. f 
This disciple also seems to have been favourably known to the 
high priest, and to have influence in his family ; by means of 
which he had the privilege of being present in his palace at 
the examination of his Master, and of introducing also Peter, 
his friend. § He was the youngest of the apostles ; was emi- 
nently the object of our Lord's regard and confidence; was on 
various occasions admitted to free and intimate intercourse 
with him; and is described as " the disciple whom Jesus loved." || 
Heuce he was present at several scenes, to which most of the 
others were not admitted. He alone, in company with Peter 
and James, was present at the resurrection of Jairus's daughter, 
at the transfiguration on the mount, and at the agony of our 
Saviour in the garden of Gethsemane.^" He was the only apostle 
who followed Jesus to the cross, he was the first of them at the 
sepulchre, and he was present at the several appearances of out' 
Lord after his resurrection. These circumstances, together with 
his intimate friendship with the mother of Jesus, especially 
qualify him to give a circumstantial and authentic account of 
the life of his Master. After the ascension of Christ, and the 
effusion of the Holy Spirit on the day of Pentecost, John 
became one of the chief apostles of the circumcision, exercising 
his ministry in and near Jerusalem. From ecclesiastical history 
we learn that, after the death of Mary the mother of Jesus, 
he proceeded to Asia Minor, where he founded and presided 
over seven churches, in as many cities, but resided chiefly at 

* Mark i. 20. § Matt, xxvii. 55, 56 ; Mark xv. 40, 41. 

t John xix. 26, 27. || John xviii. 15, 16. 

t John xhi. 23. % Luke viii. 51 ; Matt. xvii. 1, and xxvi. 37. 

c 2 



20 AN EXAMINATION, ETC. 

Ephesus. Thence he was banished, in Domitian's reign, to the 
isle of Patmos, where he wrote his Revelation. On the acces- 
sion of Nerva he was freed from exile, and returned to Ephesus, 
where he wrote his Gospel and Epistles, and died at the age of 
one hundred years, about A.D. 100, in the third year of the 
emperor Trajan.* 

§ 24. The learned are not agreed as to the time when the 
Gospel of John was written; some dating it as early as the 
year 68, others as late as the year 98; but it is generally con- 
ceded to have been written after all the others. That it could 
not have been the work of some Platonic Christian of a subse- 
quent age, as some have without evidence asserted, is manifest 
from references to it by some of the early fathers, and from the 
concurring testimony of many other writers of the ancient 
Christian church. f 

§ 25. That it was written either with especial reference to 
the Gentiles, or at a period when very many of them had 
become converts to Christianity, is inferred from the various 
explanations it contains, beyond the other Gospels, which could 
have been necessary only to persons unacquainted with Jewish 
names and customs. J And that it was written after all the 
others, and to supply their omissions, is concluded, not only 
from the uniform tradition and belief in the church, but from 
his studied omission of most of the transactions noticed by the 
others, and from his care to mention several incidents which 
they have not recorded. That their narratives were known to 
him, is too evident to admit of doubt ; while his omission to 
repeat what they had already stated, or, where he does mention 
the same things, his relating them in a brief and cursor 
manner, affords incidental but strong testimony that he re- 
garded their accounts as faithful and true.§ 

§ 26. Such are the brief histories of the men, whose narratives 
we are to examine and compare; conducting the examination 
and weighing the testimony by the same rules and principles 

* This account is abridged from Home's Introd. vol. iv. pp. 286 — 288. 
f Home's Introd. vol. iv. p. 289, and authors there cited. 
$ See, among others, John i. 38, 41, and ii. 6, 13, and iv. 9, and xi. 55. 
§ See Home's Introd. vol. iv. pp. 297, 298. 



AN EXAMINATION, ETC. 21 

which govern our tribunals of justice in similar cases. These 
tribunals are in such cases governed by the following funda- 
mental rule : — 

In trials of fact, by oral testimony, the proper inquiry is not 
whether it is possible that the testimony may be false, but whether 
there is sufficient probability that it is true. 

It should be observed that the subject of inquiry is matter of 
fact, and not of abstract mathematical truth. The latter alone 
is susceptible of that high degree of proof, usually termed 
demonstration, which excludes the possibility of error, and 
which therefore may reasonably be required in support of every 
mathematical deduction. But the proof of matters of fact rests 
upon moral evidence alone ; by which is meant not merely that 
species of evidence which is employed in cases respecting moral 
conduct, but all the evidence which we do not obtain either 
from our own senses, from intuition, or from demonstration. 
In the ordinary affairs of life we do not require nor expect 
demonstrative evidence, because it is inconsistent with the 
nature of matters of fact, and to insist on its production would 
be unreasonable and absurd. And it makes no difference, 
whether the facts to be proved relate to this life or to the next, 
the nature of the evidence required being in both cases the 
same. The error of the sceptic consists in pretending or sup- 
posing that there is a difference in the nature of the evidence, 
where there is no difference in the nature of the things to be 
proved ; and in demanding demonstrative evidence concerning 
things which are not susceptible of any other than moral evi- 
dence alone, and of which the utmost that can be said is, that 
there is no reasonable doubt of their truth.* 

§ 27. In proceeding to weigh the evidence of any proposition 
of fact, the previous question to be determined is, when may it 
be said to be proved ? The answer to this question is furnished 
by another rule of municipal law, which may be thus stated : — 

A proposition of fact is proved, when its truth is established by 
competent and satisfactory evidence. 

By competent evidence, is meant such as the nature of the 

* See Gainbier's Guide to the Study of Moral Evidence, p. 121. 



22 AN EXAMINATION, ETC, 

thing to be proved requires ; and by satisfactory evidence, is 
meant that amount of proof, which ordinarily satisfies an unpre- 
judiced mind, beyond any reasonable doubt. The circumstances 
which will amount to this degree of proof can never be pre- 
viously defined ; the only legal test to which they can be sub- 
jected is, their sufficiency to satisfy the mind and conscience of 
a man of common prudence and discretion, and so to convince 
him, that he would venture to act upon that conviction in 
matters of the highest concern and importance to his own 
interest.* If, therefore, the subject is a problem in mathe- 
matics, its truth is to be shown by the certainty of demon- 
strative evidence. But if it is a question of fact in human 
affairs, nothing more than moral evidence can be required, for 
this is the best evidence which, from the nature of the case, is 
attainable. Now as the facts, stated in Scripture History, are 
not of the former kind, but are cognizable by the senses, they 
may be said to be proved when they are established by that 
kind and degree of evidence which, as we have just observed, 
would, in the affairs of human life, satisfy the mind and con- 
science of a common man. When we have this degree of 
evidence, it is unreasonable to require more. A juror would 
violate his oath, if he should refuse to acquit or condemn a 
person charged with an offence, where this measure of proof 
was adduced.. 

§ 28. Proceeding further, to inquire whether the facts related 
by the Four Evangelists are proved by competent and satisfac- 
tory evidence, we are led, first, to consider on which side lies 
the burden of establishing the credibility of the witnesses. 
On this point the municipal law furnishes a rule, which is 
of constant application in all trials by jury, and is indeed the 
dictate of that charity which thinketh no evil. 

In the absence of circumstances ivhich generate suspicion, 
every witness is to be presumed credible, until the contrary is 
shown; the burden of impeaching his credibility lying on the 
objector, t 

* 1 Stark. Evid. pp. 514, 577 ; 1 Gi-eenl. on Evid. §§ 1, 2 ; Wills on Circum- 
stantial Evid., p. 2 ; Whately's Logic, b. iv. eh. iii. § 1. 
f See 1 Stark. Evid. pp. 16, 480, 521. 



AN EXAMINATION, ETC. 23 

This rule serves to show the injustice with which the writers 
of the Gospels have ever been treated by infidels ; an injustice 
silently acquiesced in even by Christians; in requiring the 
Christian affirmatively, and by positive evidence, aliunde, to 
establish the credibility of his witnesses above all others, before 
their testimony is intitled to be considered, and in permitting 
the testimony of a single profane writer, alone and uncor- 
roborated, to outweigh that of any single Christian. This is 
not the course in courts of chancery, where the testimony of a 
single witness is never permitted to outweigh the oath even of 
the defendant himself, interested as he is in the cause ; but, on 
the contrary, if the plaintiff, after having required the oath of 
his adversary, cannot overthrow it by something more than 
the oath of one witness, however credible, it must stand as 
evidence against him. But the Christian writer seems, by the 
usual course of the argument, to have been deprived of the 
common presumption of charity in his favour ; and reversing the 
ordinary rule of administering justice in human tribunals, his 
testimony is unjustly presumed to be false, until it is proved 
to be true. This treatment moreover, has been applied to them 
all in a body ; and, without due regard to the fact, that, being 
independent historians, writing at different periods, they are 
entitled to the support of each other : they have been treated, in 
the argument, almost as if the New Testament were the entire 
production, at once, of a body of men, conspiring by a joint 
fabrication, to impose a false religion upon the world. It is 
time that this injustice should cease ; that the testimony of the 
evangelists should be admitted to be true, until it can be 
disproved by those who would impugn it ; that the silence of 
one sacred writer on any point, should no more detract from 
his own veracity or that of the other historians, than the like 
circumstance is permitted to do among profane writers; and 
that the Four Evangelists should be admitted in corroboration 
of each other, as readily as Josephus and Tacitus, or Polybius 
and Livy.* 

* This subject has been treated by Dr. Chalmers, in his Evidences of the 
Christian Revelation, chapter iii. The folio whig extract from his observations will 
not be unacceptable to the reader. " In other cases, when we compare the narra- 



24 AN EXAMINATION, ETC. 

§ 29. But if the burden of establishing the credibility of 
the evangelists were devolved on those who affirm the truth 
of their narratives, it is still capable of a ready moral demon- 
stration, when we consider the nature and character of the 
testimony, and the essential marks of difference between true 
narratives of facts and the creations of falsehood. It is univer- 
sally admitted that the credit to be given to witnesses depends 

tives of contemporary historians, it is not expected that all the circumstances alluded 
to by one will be taken notice of by the rest ; and it often happens that an event or 
a custom is admitted upon the faith of a single historian ; and the silence of all 
other writers is not suffered to attach suspicion or discredit to his testimony. It is 
an allowed principle, that a scrupulous resemblance betwixt two histories is very 
far from necessary to their being held consistent with one another. And what is 
more, it sometimes happens that, with contemporary historians, there may be an 
apparent contradiction, and the credit of both parties remain as entire and un- 
suspicious as before. Posterity is, in these cases, disposed to make the most 
liberal allowances. Instead of calling it a contradiction, they often call it a 
difficulty. They are sensible that, in many instances a seeming variety of statement 
has, upon a more extensive knowledge of ancient history, admitted of a perfect 
reconciliation. Instead, then, of referring the difficulty in question to the inac- 
curacy or bad faith of any of the parties, they, with more justness and more 
modesty, refer it to their own ignorance, and to that obscurity which necessarily 
hangs over the history of every remote age. These principles are suffered to have 
great influence in every secular investigation ; but so soon as, instead of a secular, it 
becomes a sacred investigation, every ordinary principle is abandoned, and the 
suspicion annexed to the teachers of religion is carried to the dereliction of all that 
candour and liberality with which every other document of antiquity is judged of 
and appreciated. How does it happen that the authority of Josephus should be 
acquiesced in as a first principle, while every step, in the narrative of the evangelists, 
must have foreign testimony to confirm and support it ? How comes it, that the 
silence of Josephus should be construed into an impeachment of the testimony of 
the evangelists, while it is never admitted, for a single moment, that the silence of 
the evangelists can impart the slightest blemish to the testimony of Josephus? 
How comes it, that the supposition of two Philips in one family should throw a 
damp of scepticism over the Gospel narrative, while the only circumstance which 
renders that supposition necessary is the single testimony of Josephus ; in which 
very testimony it is necessarily implied that there are two Herods in that same 
family ? Hoav comes it, that the evangelists, with as much internal, and a vast 
deal more of external evidence in their favour, should be made to stand before 
Josephus, like so many prisoners at the bar of justice I In any other case, we are 
convinced that this would be looked upon as rough handling. But we are not sorry 
for it. It has given more triumph and confidence to the argument. And it is no 
small addition to our faith, that its first teachers have survived an examination, 
which, in point of rigour and severity, we believe to be quite unexampled in the 
annals of criticism." See Chalmers's Evidences, pp. 72-74. 



AN EXAMINATION, ETC. 25 

chiefly on their ability to discern and comprehend what was 
before them, their opportunities for observation, the degree of 
accuracy with which they are accustomed to mark passing 
events, and their integrity in relating them. The rule of muni- 
cipal law on this subject embraces all these particulars, and is 
thus stated by a legal text-writer of the highest repute. 

The credit due to the testimony of witnesses depends upon, firstly, 
their honesty ; secondly, their ability; thirdly, their number and the 
consistency of their testimony ; fourthly, the conformity of their 
testimony with experience; and fifthly, the coincidence of their testi- 
mony with collateral circumstances .•* 

Let the evangelists be tried by these tests. 

§ 30. And first, as to their honesty. Here they are entitled to 
the benefit of the general course of human experience, that men 
ordinarily speak the truth, when they have no prevailing motive 
or inducement to the contrary. This presumption, to which we 
have before alluded, is applied in courts of justice, even to 
witnesses whose integrity is not wholly free from suspicion; 
much more is it applicable to the evangelists, whose testimony 
went against all their worldly interests. The great truths 
which the apostles declared, were, that Christ had risen from 
the dead, and that only through repentance from sin, and faith 
in him, could men hope for salvation. This doctrine they 
asserted with one voice, everywhere, not only under the greatest 
discouragements, but in the face of the most appalling terrors 
that can be presented to the mind of man. Their master had 
recently perished as a malefactor, by the sentence of a public 
tribunal. His religion sought to overthrow the religions of the 
whole world. The laws of every country were against the 
teachings of his disciples. The interests and passions of all the 
rulers and great men in the world were against them. The 
fashion of the world was against them. Propagating this new 
faith, even in the most inoffensive and peaceful manner, they 
could expect nothing but contempt, opposition, revilings, bitter 
persecutions, stripes, imprisonments, torments and cruel deaths. 
Yet this faith they zealously did propagate; and all these 

* See 1 Stark. Evid. pp. 480, 545. 



26 AN EXAMINATION, ETC. 

miseries they endured undismayed, nay, rejoicing. As one 
after another was put to a miserable death, the survivors only 
prosecuted their work with increased vigour and resolution. The 
annals of military warfare afford scarcely an example of the like 
heroic constancy, patience and unblenching courage. They 
had every possible motive to review carefully the grounds of their 
faith, and the evidences of the great facts and truths which 
they asserted; and these motives were pressed upon their 
attention with the most melancholy and terrific frequency. 
It was therefore impossible that they could have persisted in 
affirming the truths they have narrated, had not Jesus actually 
risen from the dead, and had they not known this fact as 
certainly as they knew any other fact.* If it were morally 
possible for them to have been deceived in this matter, every 
human motive operated to lead them to discover and avow their 
error. To have persisted in so gross a falsehood, after it was 
known to them, was not only to encounter, for life, all the evils 
which man could inflict, from without, but to endure also the 
pangs of inward and conscious guilt ; with no hope of future 
peace, no testimony of a good conscience, no expectation of 
honour or esteem among men, no hope of happiness in this life, 
or in the world to come. 

§ 31. Such conduct in the apostles would moreover have 
been utterly irreconcilable with the fact, that they possessed 
the ordinary constitution of our common nature. Yet their 
lives do show them to have been men like all others of our 
race ; swayed by the same motives, animated by the same 
hopes, affected by the same joys, subdued by the same sorrows, 
agitated by the same fears, and subject to the same passions, 
temptations and infirmities, as ourselves. And their writings 
show them to have been men of vigorous understandings. If 

* If the witnesses could be supposed to have been biassed, this would not destroy 
their testimony to matters of fact ; it would only detract from the weight of then* 
judgment in matters of opinion. The rule of law on this subject has been thus 
stated by Dr. Lushington : " When you examine the testimony of witnesses nearly 
connected with the parties, and there is nothing very peculiar tending to destroy 
their credit, when they depose to mere facts, their testimony is to be believed ; 
when they depose as to matter of opinion, it is to be received with suspicion." 
Dillon v. Dillon, 3 Curteis's Eccl. Rep. pp. 96, 102. 



AN EXAMINATION. ETC. 2? 

then their testimony was uot true, there was no possible motive 
for its fabrication. 

§ 32. It would also have been irreconcilable with the fact 
that they were good men. But it is impossible to read their 
writings, and not feel that we are conversing with men eminently 
holy, and of tender consciences, with men acting under an 
abiding sense of the presence and omniscience of God, and of 
their accountability to him, living in his fear, and walking in 
his ways. Now, though, in a single instance, a good man may 
fall, when under strong temptations, yet he is not found per- 
sisting, for years, in deliberate falsehood, asserted with the 
most solemn appeals to God, without the slightest temptation 
or motive, and against all the opposing interests which reign in 
the human breast. If, on the contrary, they are supposed to 
have been bad men, it is incredible that such men should have 
chosen this form of imposture; enjoining, as it does, unfeigned 
repentance, the utter forsaking and abhorrence of all falsehood 
and of every other sin, the practice of daily self-denial, self- 
abasement and self-sacrifice, the crucifixion of the flesh with all 
its earthly appetites and desires, indifference to the honours, 
and hearty contempt of the vanities of the world ; and incul- 
cating perfect purity of heart and life, and intercourse of the 
soul with heaven. It is incredible, that bad men should invent 
falsehoods, to promote the religion of the God of truth. The 
supposition is suicidal. If they did believe in a future state of 
retribution, a heaven and a hell hereafter, they took the most 
certain course, if false witnesses, to secure the latter for their 
portion. And if, still being bad men, they did not believe in 
future punishment, how came they to invent falsehoods, the 
direct and certain tendency of which was to destroy all their 
prospects of worldly honour and happiness, and to ensure their 
misery in this life ? Erom these absurdities there is no escape, 
but in the perfect conviction and admission that they were 
good men, testifying to that which they had carefully observed 
and considered, and well knew to be true * 

* This subject has been so fully treated by Dr. Paley, in his view of the Evidences 
of Christianity, Part I., Prop. I., that it is unnecessary to pursue it farther in this 
place. 



28 AN EXAMINATION, ETC. 

§ 33. In the second place, as to their ability. The text writer 
before cited observes, that the ability of a witness to speak 
the truth, depends on the opportunities which he has had for 
observing the fact, the accuracy of his powers of discerning, 
and the faithfulness of his memory in retaining the facts, once 
observed and known.* Of the latter trait, in these witnesses, 
we of course know nothing ; nor have we any traditionary 
information in regard to the accuracy of their powers of dis- 
cerning. But we may well suppose that in these respects they 
were like the generality of their countrymen, until the contrary 
is shown by an objector. It is always to be presumed that men 
are honest, and of sound mind, and of the average and ordinary 
degree of intelligence. This is not the judgment of mere 
charity; it is also the uniform presumption of the law of the 
land ; a presumption which is always allowed freely and fully to 
operate, until the fact is shown to be otherwise, by the party 
who denies the applicability of this presumption to the particu- 
lar case in question. Whenever an objection is raised in oppo- 
sition to the ordinary presumptions of law, or to the ordinary 
experience of mankind, the burden of proof is devolved on the 
objector, by the common and ordinary rules of evidence, and of 
practice in courts. No lawyer is permitted to argue in dis- 
paragement of the intelligence or integrity of a witness, against 
whom the case itself afforded no particle of testimony. This is 
sufficient for our purpose, in regard to these witnesses. But 
more than this is evident, from the minuteness of their narra- 
tives, and from their history. Matthew was trained, by his 
calling, to habits of severe investigation and suspicious scrutiny ; 
and Luke's profession demanded an exactness of observation 
equally close and searching. The other two evangelists, it has 
been well remarked, were as much too unlearned to forge the 
story of their Master's life, as these were too learned and acute 
to be deceived by imposture. 

§ 34. In the third place, as to their number and the consist- 
ency of their testimony. The character of their narratives is 
like that of all other true witnesses, containing, as Dr. Paley 
observes, substantial truth, under circumstantial variety. There 

* 1 Stark. Evid , pp. 483, 548. 



AN EXAMINATION, ETC. 29 

is enough of discrepancy to show that there could have been no 
previous concert among them ; and at the same time such sub- 
stantial agreement as to show that they all were independent 
narrators of the same great transaction, as the events actually 
occurred. That they conspired to impose falsehood upon the 
world is, moreover, utterly inconsistent with the supposition 
that they were honest men ; a fact, to the proofs of which we 
have already adverted. But if they were bad men, still the idea 
of any conspiracy among them is negatived, not only by the 
discrepancies alluded to, but by many other circumstances 
which will be mentioned hereafter ; from all which, it is manifest 
that if they concerted a false story, they sought its accomplish- 
ment by a mode quite the opposite to that which all others are 
found to pursue, to attain the same end. On this point the 
profound remark of an eminent writer is to our purpose ; that 
" in a number of concurrent testimonies, where there has been 
no previous concert, there is a probability distinct from that 
which may be termed the sum of the probabilities resulting 
from the testimonies of the witnesses ; a probability which 
would remain, even though the witnesses were of such a cha- 
racter as to merit no faith at all. This probability arises 
from the concurrence itself. That such a concurrence should 
spring from chance, is as one to infinite ; that is, in other 
words, morally impossible. If therefore concert be excluded, 
there remains no cause but the reality of the fact."* 

§ 35. The discrepancies between the narratives of the several 
evangelists, when carefully examined, will not be found sufficient 
to invalidate' their testimony. Many seeming contradictions 
will prove, upon closer scrutiny, to be in substantial agreement ; 
and it may be confidently asserted that there are none that 
will not yield, under fair and just criticism. If these different 
accounts of the same transactions were in strict verbal con- 
formity with each other, the argument against their credibility 
would be much stronger. All that is asked for these witnesses 
is, that their testimony may be regarded as we regard the testi- 
mony of men in the ordinary affairs of life. This they are 

* Campbell's Philosophy of Rhetoric, c. v. b. 1. Part 3, p. 125. Whately's 
Rhetoric, Part 1. ch. 2. § 4. 1 Stark. Evid.,p. 487. 



30 AN EXAMINATION, ETC. 

justly entitled to ; and this no honourable adversary can refuse. 
We might, indeed, take higher ground than this, and confidently 
claim for them the severest scrutiny ; but our present purpose 
is merely to try their veracity by the ordinary tests of truth, 
admitted in human tribunals. 

§ 36. If the evidence of the evangelists is to be rejected 
because of a few discrepancies among them, we shall be 
obliged to discard that of many of the contemporaneous his- 
tories on which we are accustomed to rely. Dr. Paley has 
noticed the contradiction between Lord Clarendon and Burnett 
and others in regard to Lord Strafford's execution ; the former 
stating that he was condemned to be hanged, which was done 
on the same day ; and the latter all relating that on a Saturday 
he was sentenced to the block, and was beheaded on the fol- 
lowing Monday. Another striking instance of discrepancy has 
since occurred, in the narratives of the different members of the 
royal family of France, of their flight from Paris to Varennes, 
in 1792. These narratives, ten in number, and by eye- 
witnesses and personal actors in the transactions they relate, 
contradict each other, some on trivial and some on more 
essential points, but in every case in a wonderful and inex- 
plicable manner.* Yet these contradictions do not, in the 
general public estimation, detract from the integrity of the 
narrators, nor from the credibility of their relations. In the 
points in which they agree, and which constitute the great 

* See the Quarterly Review, vol. xxviii. p. 465. These narrators were, the 
Duchess D'Angouleme herself, the two Messrs. De Bouille, the Due De Choiseul, 
his servant, James Brissac, Messrs. De Damas and Deslons, two of the officers com- 
manding detachments on the road, Messrs. De Moustier and Valori, the garde du 
corps who accompanied the king, and finally M. de Fontanges, archbishop of 
Toulouse, who though not himself a party to the transaction, is supposed to have 
written from the information of the queen. An earlier instance of similar dis- 
crepancy is mentioned by Sully. After the battle of Aumale, in which Henry IV. 
was wounded, when the officers were around the king's bed, conversing upon the 
events of the day, there were not two who agreed in the recital of the most particular 
circumstances of the action. D'Aubigne, a contemporary writer, does not even 
mention the king's wound, though it was the only one he ever received in his life. 
See Memoirs of Sully, vol. i. p. 245. If we treated these narratives as sceptics 
would have us treat those of the sacred writers, what evidence should we have of 
any battle at Aumale, or of any flight to Varennes ? 






AN EXAMINATION, ETC. 31 

body of their narratives, their testimony is of course not 
doubted; where they differ, we reconcile them as well as we 
may ; and where this cannot be done at all, we follow that 
light which seems to us the clearest. Upon the principles of 
the sceptic,, we should be bound utterly to disbelieve them all. 
On the contrary, we apply to such cases the rules which, in 
daily experience, our judges instruct juries to apply, in weigh- 
ing and reconciling the testimony of different witnesses; and 
which the courts themselves observe, in comparing and recon- 
ciling different and sometimes discordant reports of the same 
decisions. This remark applies especially to some alleged 
discrepancies in the reports which the several evangelists have 
given of the same discourses of our Lord.* 

* Far greater discrepancies can be found in the different reports of the same 
case, given by the reporters of legal judgments than are shown among the evan- 
gelists ; and yet we do not consider them as detracting from the credit of the re- 
porters, to whom we still resort with confidence, as to good authority. Some of 
these discrepancies seem utterly irreconcilable. Thus, in a case, 45 Edw. III. 19, 
where the question was upon a gift of lands to J. de C. with Joan, the sister of the 
donor, and to their heirs, Fitzherbert (tit. Tail, 14) says it was adjudged fee simple, 
and not frankmarriage ; Statham (tit. Tail) says it was adjudged a gift in frank- 
marriage ; while Brook (tit. Frankmarriage) says it was not decided. (Vid. 1 Co. 
118.) Others are irreconcilable, until the aid of a third reporter is invoked. Thus, 
in the case of Cooper v. Franklin, Croke says it was not decided, but adjourned ; (Cro. 
Jac. 100) ; Godbolt says it was decided in a certain way, which he mentions ; 
(Godb. 269) ; Moor also reports it as decided, but gives a different account of the 
question raised ; (Moor, 848) ; while Bulstrode gives a still different report of the 
judgment of the court, which he says was delivered by Croke himself. But by his 
account it further appears, that the case was previously twice argued; and thus it 
at length results that the other reporters relate only what fell from the court on 
each of the previous occasions. Other similar examples may be found in 1 Dougl. 
6, n. compared with 5 East, 475, n. in the case of Galbraith v. Neville ; and in that 
of Stoughton v. Reynolds, reported by Fortescue, Strange, and in Cases temp. 
Hardwicke. (See 3 Barnw. & Aid. 247, 248.) Indeed, the books abound in such 
instances. Other discrepancies are found in the names of the same litigating parties, 
as differently given by reporters ; such as, Putt v. Roster, (2 Mod. 318) ; Foot v. 
Rastall, (Skin. 49), and Putt v. Royston, (2 Show. 211) ; also, Hosdell v. Harris, (2 
Keb. 462) ; Hodson v. Harwich, (lb. 533), and Hodsden v. Harridge, (2 Saund. 64), 
and a multitude of others, which are universally admitted to mean the same cases, 
even when they are not precisely within the rule of idem sonans. These diversities, 
it is well known, have never detracted in the slightest degree from the estimation in 
which the reporters are all deservedly held, as authors of merit, enjoying, to this 
day the confidence of the profession. Admitting now, for the sake of argument, 
(what is not conceded in fact,) that diversities equally great exist among the sacred 



32 AN EXAMINATION", ETC. 

§ 37. In the fourth place, as to the conformity of their testi- 
mony with experience. The title of the evangelists to full credit 
for veracity would be readily conceded by the objector, if the 
facts they relate were such as ordinarily occur in human 
experience. But they also relate events which were miraculous, 
or out of the ordinary course of human experience, and on 
this circumstance an argument is founded against their credi- 
bility. Miracles, say the objectors, are impossible ; and there- 
fore the evangelists were either deceivers or deceived ; and in 
either case their narratives are unworthy of belief. Spinosa's 
argument against the possibility of miracles, was founded on 
the broad and bold assumption that all things are governed by 
immutable laws, or fixed modes of motion and relation, termed 
the laws of nature, by which God himself is of necessity bound. 
This erroneous assumption is the tortoise, on which stands the 
elephant that upholds his system of atheism. He does not 
inform us who made these immutable laws, nor whence they 
derive their binding force and irresistible operation. The 
argument supposes that the creator of all things first made a 
code of laws, and then put it out of his own power to change 
them. The scheme of Mr. Hume is but another form of the 
same error. He deduces the existence of such immutable laws 
from the uniform course of human experience. This, he affirms, 
is our only guide in reasoning concerning matters of fact ; and 
whatever is contrary to human experience, he pronounces 
incredible.* Without stopping to examine the correctness of 

writers ; how can we consistently, and as lawyers, raise any serious objection against 
them on that account, or treat them in any manner different from that which we 
observe towards our own reporters % 

* Mr. Hume's argument is thus refuted by Lord Brougham. « Here are two 
answers, to which the doctrine proposed by Mr. Hume is exposed, and either 
appears sufficient to shake it. 

" First — Our belief in the uniformity of the laws of nature rests not altogether 
upon our own experience. We believe no man ever was raised from the dead, — 
not merely because we ourselves never saw it, for indeed that would be a very 
limited ground of deduction ; and our belief was fixed on the subject long before 
we had any considerable experience, — fixed chiefly by authority, — that is, by 
deference to other men's experience. We found our confident belief in this 
negative position partly, perhaps chiefly, upon the testimony of others ; and at all 
events, our belief that in times before our own the same position held good, must 



AN EXAMINATION, ETC. 33 

this doctrine, as a fundamental principle in the law of evidence, 
it is sufficient in this place to remark, that it contains this 

of necessity be drawn from our trusting the relations of other men — that is, it 
depends upon the evidence of testimony. If, then, the existence of the law of 
nature is proved, in great part at least, by such evidence, can we wholly reject the 
like evidence when it comes to prove an exception to the rule — a deviation from 
the law \ The more numerous are the cases of the law being kept — the more 
rare those of its being broken — the more scrupulous certainly ought we to be in 
admitting the proofs of the breach. But that testimony is capable of making good 
the proof there seems no doubt. In truth, the degree of excellence and of strength 
to which testimony may arise seems almost indefinite. There is hardly any 
cogency which it is not capable by passible supposition of attaining. The endless 
multiplication of witnesses, — the unbounded variety of their habits of thinking, 
their prejudices, their interests, — afford the means of conceiving the force of their 
testimony, augmented ad infinitum, because these circumstances afford the means 
of diminishing indefinitely the chances of then- being all mistaken, all misled, or all 
combining to deceive us. Let any man try to calculate the chances of a thousand 
persons who come from different quarters, and never saw each other before, 
and who all vary in their habits, stations, opinions, interests, — being mistaken or 
combining to deceive us, when they give the same account of an event as 
having happened before their eyes, — these chances are many hundreds of thousands 
to one. And yet we can conceive them multiplied indefinitely ; for one hundred 
thousand such witnesses may all in tike manner bear the same testimony ; and they 
may all tell us their story within twenty-four hours after the transaction, and hi the 
next parish. And yet, acccording to Mr. Hume's argument, we are bound to dis- 
believe them all, because they speak to a thing contrary to our own experience, and 
to the accounts which other witnesses had formerly given us of the laws of nature, 
and which our forefathers had handed down to us as derived from witnesses who 
Jived in the old time before them. It is unnecessary to add that no testimony of 
the witnesses, whom we are supposing to concur in their relation, contradicts any 
testimony of our own senses. If it did, the argument would resemble Archbishop 
Tillotson's upon the Real Presence, and our disbelief would be at once warranted. 

K Secondly — This leads us to the next objection to which Mr. Hume's argument is 
liable, and which we have in part anticipated while illustrating the first, He 
requires us to withhold our belief in circumstances which would force every man of 
common understanding to lend his assent, and to act upon the supposition of the 
story told being true. For, suppose either such numbers of various witnesses as 
we have spoken of ; or, what is perhaps stronger, suppose a miracle reported to us, 
first by a number of relators, and then by three or four of the very soundest judges 
and most incorruptibly honest men we know, — men noted for their difficult belief of 
wonders, and, above ah, steady unbelievers in miracles, without any bias in favour 
of religion, but rather accustomed to doubt, if not disbelieve, — most people would 
lend an easy belief to any miracle thus vouched. But let us add this circumstance, 
that a friend on his death-bed had been attended by us, and that we had told him a 
fact known only to ourselves, — something that we had secretly done the very 
moment before we told it to the dying man, and which to no other being we had 
ever revealed, — and that the credible witnesses we are supposing, informed us that 

D 



34 AN EXAMINATION, ETC. 

fallacy; it excludes all knowledge derived by inference or 
deduction from facts, confining us to what we derive from 

the deceased appeared to them, conversed with them, remained with them a day or 
two, accompanying them, and to avouch the fact of his reappearance on this earth, 
communicated to them the secret of which we had made him the sole depository 
the moment before his death ;— according to Mr. Hume, we are bound rather to 
believe, not only that those credible witnesses deceive us, or that those sound and 
unprejudiced men were themselves deceived, and fancied things without real 
existence, but further, that they all hit by chance upon the discovery of a real 
secret, known only to ourselves and the dead man. Mr. Hume's argument requires 
us to believe this as the lesser improbability of the two — as less unlikely than the 
rising of one from the dead ; and yet every one must feel convinced, that were he 
placed in the situation we have been figuring, he would not only lend his belief to 
the relation, but if the relators accompanied it with a special warning from the 
deceased person to avoid a certain contemplated act, he would, acting upon the 
belief of their story, take the warning, and avoid doing the forbidden deed. Mr. 
Hume's argument makes no exception. This is its scope ; and whether he chooses 
to push it thus far or no, all miracles are of necessity denied by it, without the 
least regard to the kind or the quantity of the proof on which they are rested ; and 
the testimony which we have supposed, accompanied by the test or check we have 
supposed, would fall within the grasp of the argument just as much and as clearly 
as any other miracle avouched by more ordinary combinations of evidence. 

" The use of Mr. Hume's argument is this, and it is an important and a valuable 
one. It teaches us to sift closely and rigorously the evidence for miraculous 
events. It bids us remember that the probabilities are always, and must always be 
incomparably greater against, than for, the truth of these relations, because it is 
always far more likely that the testimony should be mistaken or false, than that 
the general laws of nature should be suspended. Further than this the doctrine 
cannot in soundness of reason be carried. It does not go the length of proving 
that those general laws cannot, by the force of human testimony, be shown to have 
been, in a particular instance, and with a particular purpose, suspended." See his 
Discourse of Natural Theology, Note 5, p. 210—214. (Ed. 1835.) 

Laplace, in his Essai sur les Probabilites, maintains that, the more extraordi- 
nary the fact attested, the greater the probability of error or falsehood in the 
attestor. Simple good sense, he says, suggests this ; and the calculation of proba- 
bilities confirms its suggestion. There are some things, he adds, so extraordinary, 
that nothing can balance their improbability. The position here laid down is, that 
the probability of error, or of the falsehood of testimony, becomes in proportion 
greater, as the fact which is attested is more extraordinary. And hence a fact 
extraordinary in the highest possible degree, becomes in the highest possible degree 
improbable ; or so much so, that nothing can counterbalance its improbability. 

This argument has been made much use of, to discredit the evidence of miracles, 
and the truth of that divine religion which is attested by them. But however 
sound it may be, in one sense, this application of it is fallacious. The fallacy lies 
in the meaning affixed to the term "extraordinary." If Laplace means a fact 
extraordinary under its existing circumstances and relations, that is, a fact remain- 
ing extraordinary, notwithstanding all its circumstances, the position needs not 



AN EXAMINATION ETC. 35 

experience alone, and thus depriving us of any knowledge, 
or even rational belief, of the existence or character of God. 
Nay more, it goes to prove that successive generations of men 
can make no advancement in knowledge, but each must begin 
de novo, and be limited to the results of its own experience. 

here to be controverted, But if the term means extraordinary in the abstract, 
it is far from being universally true, or affording a correct test of truth, or rule 
of evidence. Thus, it is extraordinary that a man should leap fifteen feet at a 
bound ; but not extraordinary that a strong and active man should do it, under a 
sudden impulse to save his life. The former is improbable in the abstract ; the 
latter is rendered probable by the circumstances. So, things extraordinary, and 
therefore improbable under one hypothesis, become the reverse under another. 
Thus, the occurrence of a violent storm at sea, and the utterance by Jesus of the 
the words, " Peace, be still," succeeded instantly by a perfect calm, are facts which, 
taken separately from each other, are not in themselves extraordinary. The con- 
nexion between the command of Jesus and the ensuing calm, as cause and effect, 
would be extraordinary and improbable if he were a mere man ; but it becomes 
perfectly natural and probable, when his divine power is considered. Each of those 
facts is in its nature so simple and obvious, that the most ignorant person is capable 
of observing it. There is nothing extraordinary in the facts themselves ; and the 
extraordinary coincidence, in which the miracle consists, becomes both intelligible 
and probable upon the hypothesis of the Christian. (See the Christian Observer for 
Oct. 1838, p. 617.) The theory of Laplace may, with the same propriety, be 
applied to the creation of the world. That matter was created out of nothing is 
extremely improbable, in the abstract, that is, if there is no God ; and therefore 
it is not to be believed. But if the existence of a Supreme Being is conceded, the 
fact is perfectly credible. 

Laplace was so fascinated with his theory, that he thought the calculus of proba- 
bilities might be usefully employed in discovering the value of the different 
methods resorted to, in those sciences which are in a great measure conjectural, as 
medicine, agriculture, and political economy. And he proposed that there should be 
kept, in every branch of the administration, an exact register of the trials made of 
different measures, and of the results, whether good or bad, to which they have led. 
(See the Edinburgh Review, vol. xxiii. pp. 335, 336.) Napoleon, who appointed 
him Minister of the Interior, has thus described him : «* A geometrician of the 
first class, he did not reach mediocrity as a statesman. He never viewed any 
subject in its true light ; he was always occupied with subtleties ; his notions were 
all problematic ; and he carried into the administration the spirit of the infinitely 
small." See the Encyclopedia Britannica, art. Laplace, vol. xiii. p. 101. Memoires 
Ecrits a Ste. Helena, i. 3. The injurious effect of deductive reasoning, upon the 
minds of those who addict themselves to this method alone, to the exclusion of all 
other modes of arriving at the knowledge of truth in fact, is shown with great clear- 
ness and success, by Mr. Whewel in the ninth of the Bridgewater Treatises, book 
3, ch. 6. The calculus of probabilities has been applied by some writers, to judicial 
evidence ; but its very slight value as a test, is clearly shown in an able article on 
Presumptive Evidence, in the Law Magazine, vol. i. pp. 28—32, (New Series.) 

D 2 



36 AN EXAMINATION, ETC. 

But if we may infer, from what we see and know, that there is 
a Supreme Being, by whom this world was created, we may 
certainly, and with equal reason, believe him capable of works 
which we have never yet known him to perform. We 
may fairly conclude that the power which was originally put 
forth to create the world is still constantly and without ceasing 
exerted to sustain it ; and that the experienced connexion 
between cause and effect is but the uniform and constantly 
active operation of the finger of God. Whether this uniformity 
of operation extends to things beyond the limits of our obser- 
vation, is a point we cannot certainly know. Its existence in 
all things that ordinarily concern us may be supposed to be 
ordained as conducive to our happiness ; and if the belief in a 
revelation of peace and mercy from God is conducive to the 
happiness of man, it is not irrational to suppose that he would 
depart from his ordinary course of action, in order to give it 
such attestations as should tend to secure that belief. "A 
miracle is improbable, when we can perceive no- sufficient 
cause, in reference to his creatures, why the Deity should vary 
his modes of operation ; it ceases to be so, when such cause is 
assigned." * 

§ 38. But the full discussion of the subject of miracles forms 
no part of the present design. Their credibility has been fully 
established, and the objections of sceptics most satisfactorily 
met and overthrown, by the ablest writers of our own day, 
whose works are easily accessible. f Thus much, however, may 

* See Mr. Norton's "Discourse on the latest form of Infidelity," p. 18. 

f The arguments on this subject are stated in a condensed form, by Mr. Home, 
in his Introduction to the Study "of the Holy Scriptures, vol. i. ch. 4, sec. 2 ; in 
which he refers, among others, to Doctor Gregory's Letters on the Evidences of 
the Christian Revelation ; Dr. Campbell's Dissertation on Miracles ; Vince's 
Sermons on the Credibility of Miracles ; Bishop Marsh's Lectures, part 6, lect. 30 ; 
Dr. Adams's Treatise in reply to Mr. Hume ; Bishop Gleig's Dissertation on 
Miracles, (in the third volume of his edition of Stackhouse's History of the Bible, p. 
240, &c.) ; Dr. Key's Norissian Lectures, vol. i. See also Dr. Hopkins's Lowell 
Lectures, lect. I. and II. delivered in Boston in 1844, where this topic is treated 
with great perspicuity and cogency. 

Among the more popular treatises on miracles, are Bogue's Essay on the Divine 
Authority of the New Testament, ch. 5 ; Bishop Wilson's Evidences of Christianity, 
vol. i. lect. 7 ; Bishop Sumner's Evidences, ch. 10 ; Gambier's Guide to the Study 



AX EXAMINATION. ETC. 

here be remarked j tliat in almost every miracle related by the 
evangelists, the facts, separately taken, were plain, intelligible,, 
transpiring in public, and about which no person of ordinary 
observation would be likely to mistake. Persons blind or 
crippled, who applied to Jesus for relief, were known to have 
been crippled or blind for many years ; they came to be cored \ 
he spake to them : they went away whole. Lazarus had been 
dead and buried four clays : .Jesus called him to come forth 
from the grave j he immediately came forth, and was seen alive 
for a long time afterwards. In every case of healing, the 
previous condition of the sufferer was known to all : all saw 
his instantaneous restoration; and all witnessed the act of 
Jesus in touching him, and heard his words.* All these, 
separately considered, were facts, plain and simple in their 
nature, easily seen and fully comprehended by persons of 
common capacity and observation. If they were separately 
testified to, by different witnesses of ordinary intelligence and 
integrity, in any court of justice, the jury would be bound to 
believe them j and a verdict, rendered contrary to the uncon- 
tradicted testimony of credible witnesses to any one of these 
plain facts, separately taken, would be liable to be set a^ide, as 
a verdict against evidence. If one credible witness testified to 
the tact, that Bartirneus was blind, according to the uniform 
course of administering justice, this fact would be taken as 
-r'actorily proved. So also, if his subsequent restoration to 
sight were the sole fact in question, this also would be deemed 
ilished, by the like evidence. Xor would the rule of 
evidence be at all different, if the fact to be proved were the 
declaration of Jesus, immediately prececling his restoration to 
>ight, that his faith had made him whole. In each of these 
cases, each isolated fact was capable of being accurately ob- 
served, and certainly known ; and the evidence demands Qui- 
nt, precisely as the like evidence upon any other mdifferent 
subject. The connexion of the word or the act of Jesus with 
the restoration of the blind, lame and dead, to sight, and health, 

b v; Mir. Norton's Discourse on the latest farm : bifid 
and Dr. Dewey's Ehidleian Lee EUrvaid Universitv, in 

?36. * Sec Bfahof Wilson Evidc . '. 



38 AN EXAMINATION, ETC. 

and life, as cause and effect, is a conclusion which, our reason is 
compelled to admit, from the uniformity of their concurrence, 
in such a multitude of instances, as well as from the universal 
conviction of all, whether friends or foes, who beheld the 
miracles which he wrought. Indeed, if the truth of one of the 
miracles is satisfactorily established, our belief cannot reason- 
ably be withheld from them all. This is the issue proposed by 
Dr. Paley, in regard to the evidence of the death of Jesus upon 
the cross, and his subsequent resurrection, the truth of which 
he has established in an argument, incapable of refutation. 

§ 39. In the fifth place, as to the coincidence of their testimony 
with collateral and contemporaneous facts and circumstances. 
After a witness is dead, and his moral character is forgotten, 
we can ascertain it only by a close inspection of his narrative, 
comparing its details with each other, and with contemporary 
accounts and collateral facts. This test is much more accurate 
than may at first be supposed. Every event which actually 
transpires, has its appropriate relation and place in the vast com- 
plication of circumstances, of which the affairs of men consist; 
it owes its origin to the events which have preceded it, is inti- 
mately connected with all others which occur at the same time 
and place, and often with those of remote regions, and in its 
turn gives birth to numberless others which succeed. In all 
this almost inconceivable contexture, and seeming discord, there 
is perfect harmony ; and while the fact, which really happened, 
tallies exactly with every other contemporaneous incident, 
related to it in the remotest degree, it is not possible for the 
wit of man to invent a story, which, if closely compared with 
the actual occurrences of the same time and place, may not be 
shown to be false.* Hence it is, that a false witness will not 
willingly detail any circumstances, in which his testimony will 
be open to contradiction, nor multiply them where there is 
danger of his being detected by a comparison of them with 
other accounts, equally circumstantial. He will rather deal in 
general statements and broad assertions; and if he finds it 
necessary for his purpose to employ names and particular cir- 

* 1 Stark on Evid. p. 496—499 



AX EXAMINATION, ETC. 39 

cumstances in his story, he will endeayour to invent such as 
shall be out of the reach of all opposing proof; and will be the 
most forward and minute in details, where he knows that any 
danger of contradiction is least to be apprehended.* Therefore 
it is, that variety and minuteness of detail are usually regarded 
as certain tests of sincerity, if the story, in the circumstances 
related, is of a nature capable of easy refutation if it were false. 
§ 40. The difference, in the detail of circumstances, between 
artful or false witnesses and those who testify the truth, is 
worthy of especial observation. The former are often copious 
and even profuse in their statements, as far as these may have 
been previously fabricated, and in relation to the principal 
matter ; but beyond this, all will be reserved and meagre, from 
the fear of detection. Every lawyer knows how lightly the 
evidence of a non-mi-recordo witness is esteemed. The testi- 
mony of false witnesses will not be uniform in its texture, but 
will be unequal, unnatural, and inconsistent. On the contrary, 
in the testimony of true witnesses there is a visible and 
striking naturalness of manner, and an unaffected readiness and 
copiousness in the detail of circumstances, as well in one part 
of the narrative as another, and evidently without the least 
regard either to the facility or difficulty of verification or detec- 
tion, t It is easier, therefore, to make out the proof of any fact, 
if proof it may be called, by suborning one or more false wit- 
nesses, to testify directly to the matter in question, than to 
procure an equal number to testify falsely to such collateral and 
separate circumstances as will, without greater danger of detec- 
tion, lead to the same false result. The increased number of 
witnesses to circumstances, and the increased number of the 
circumstances themselves, all tend to increase the probability of 
detection if the witnesses are false, because thereby the points 
are multiplied in which their statements may be compared with 
each other, as well as with the truth itself, and in the same pro- 
portion is increased the danger of variance and inconsistencyj 

* 1 Stark, on Evid. p. 523. 

+ 1 Stark. Evid. 487. The Gospels abound in instances of this. See, for example, 
Mark, xv. 21. John, xviii. 10. Luke, xxiii. 6. Matt, xxvii. 33—60. John xi. I. 
J 1 Stark. Evid. 522, 585. 



40 AN EXAMINATION, ETC. 

Thus the force of circumstantial evidence is found to depend on 
the number of particulars involved in the narrative; the difficulty 
of fabricating them all, if false, and the great facility of detec- 
tion ; the nature of the circumstances to be compared, and 
from which the dates and other facts are to be collected; the 
intricacy of the comparison; the number of the intermediate 
steps in the process of deduction ; and the circuity of the inves- 
tigation. The more largely the narrative partakes of these 
characters, the further it will be found removed from all sus- 
picion of contrivance or design, and the more profoundly the 
mind will repose on the conviction of its truth. 

§ 41. The narratives of the sacred writers, both Jewish and 
Christian, abound in examples of this kind of evidence, the 
value of which is hardly capable of being properly estimated. 
It does not, as has been already remarked, amount to mathe- 
matical demonstration ; nor is this degree of proof justly de- 
mandable in any question of moral conduct. In all human 
transactions, the highest degree of assurance to which, we can 
arrive, short of the evidence of our own senses, is that of 
probability. The most that can be asserted is, that the narra- 
tive is more likely to be true than false ; and it may be in the 
highest degree more likely, but still be short of absolute mathe- 
matical certainty. Yet this very probability may be so great as 
to satisfy the mind of the most cautious, and enforce the assent 
of the most reluctant and unbelieving. If it is such as usually 
satisfies reasonable men, in matters of ordinary transaction, it is 
all which the greatest sceptic has a right to require ; for it is by 
such evidence alone that our rights are determined, in the civil 
tribunals ; and on no other evidence do they proceed, even in 
capital cases. Thus, where a house had been feloniously broken 
open with a knife, the blade of which was broken and left in the 
window, and the mutilated knife itself, the parts perfectly agree- 
ing, was found in the pocket of the accused, who gave no satis- 
factory explanation of the fact, no reasonable doubt remained 
of his participation in the crime. And where a murder had been 
committed by shooting with a pistol, and the prisoner was con- 
nected with the transaction by proof that the wadding of the 
pistol was part of a letter addressed to him, the remainder of 



AN EXAMINATION, ETC, 41 

which was found upon his person, no juror's conscience could 
have reproached him for assenting to the verdict of condemna- 
tion.* Yet the evidence, in both cases, is but the evidence of 
circumstances ; amounting, it is true, to the highest degree of 
probability, but yet not utterly inconsistent with the innocence 
of the accused. The evidence which we have of the great facts 
of the Bible history belongs to this class, that is, it is moral 
evidence ; sufficient to satisfy any rational mind, by carrying it 
to the highest degree of moral certainty. If such evidence will 
justify the taking away of human life or liberty, in the one case, 
surely it ought to be deemed sufficient to determine our faith in 
the other. 

§ 42. All that Christianity asks of men on this subject, is, 
that they would be consistent with themselves ; that they would 
treat its evidences as they treat the evidence of other things ; 
and that they would try and judge its actors and witnesses, as 
they deal with their fellow-men, when testifying to human 
affairs and actions, in human tribunals. Let the witnesses be 
compared with themselves, with each other, and with surround- 
ing facts and circumstances ; and let their testimony be sifted, 
as if it were given in a court of justice, on the side of the adverse 
party, the witnesses being subjected to a rigorous cross-exami- 
nation. The result, it is confidently believed, will be an 
undoubting conviction of their integrity, ability, and truth. In 
the course of such an examination, the undesigned coincidences 
will multiply upon us at every step in our progress j the pro- 
bability of the veracity of the witnesses and of the reality of the 
occurrences which they relate will increase, until it acquires, for 
all practical purposes, the value and force of demonstration. 

§ 43. It should be remembered, that very little of the litera- 
ture of their times and country has come down to us ; and that 
the collateral sources and means of corroborating and explaining 
their writings are proportionally limited. The contemporary 
writings and works of art which have reached us, have invariably 
been found to confirm their accounts, to reconcile what was 
apparently contradictory, and supply what seemed defective or 

* See 1 Stark. Evid. 498. Wills on Circumstantial Evidence, pp. 128, 129. 



42 AN EXAMINATION, ETC. 

imperfect. We ought therefore to conclude, that if we had 
more of the same light, all other similar difficulties and imper- 
fections would vanish. Indeed they have been gradually 
vanishing, and rapidly too, before the light of modern research, 
conducted by men of science in our own times. And it is 
worthy of remark, that of all the investigations and discoveries 
of travellers and men of letters, since the overthrow of the 
Roman empire, not a vestige of antiquity has been found, 
impeaching,, in the slightest degree, the credibility of the 
sacred writers ; but, on the contrary, every result has tended to 
confirm it. 

§ 44. The essential marks of difference between true narratives 
of facts and the creations of fiction, have already been adverted 
to. It may here be added that these attributes of truth are 
strikingly apparent throughout the gospel histories, and that 
the absence of all the others is equally remarkable. The writers 
allude, for example, to the existing manners and customs, and 
to the circumstances of the times and of their country, with the 
utmost minuteness of reference. And these references are 
never formally made, nor with preface and explanation, never 
multiplied and heaped on each other, nor brought together, as 
though introduced by design ; but they are scattered broad-cast 
and singly over every part of the story, and so connect them- 
selves with every incident related, as to render the detection of 
falsehood inevitable. This minuteness, too, is not peculiar to 
any one of the historians, but is common to them all. Though 
they wrote at different periods, and without mutual concert, 
they all alike refer incidentally to the same state of affairs, and 
to the same contemporary and collateral circumstances. Their 
testimony, in this view, stands on the same ground with that of 
four witnesses, separately examined before different com- 
missioners, upon the same interrogatories, and all adverting 
incidentally to the same circumstances as surrounding and 
accompanying the principal transaction, to which alone their 
attention is directed. And it is worthy of observation that 
these circumstances were at that time of a peculiar character. 
Hardly a state or kingdom in the world ever experienced so 
many vicissitudes in its government and political relations, as 



AN EXAMINATION, ETC. 43 

did Judea, during the period of the gospel history. It was 
successively under the government of Herod the Great, of 
Archelaus, and of a Roman magistrate; it was a kingdom, a 
tetrarchate, and a province ; and its affairs, its laws, and the 
administration of justice, were all involved in the confusion and 
uncertainty naturally to be expected from recent conquest. It 
would be difficult to select any place or period in the history of 
nations, for the time and scene of a fictitious history or an im- 
posture, which would combine so many difficulties for the 
fabricator to surmount, so many contemporary writers to con- 
front him with, and so many facilities for the detection of 
falsehood.* 

§ 45. "Had the evangelists been false historians," says Dr. 
Chalmers, " they would not have committed themselves upon 
so many particulars. They would not have furnished the 
vigilant inquirers of that period with such an effectual instru- 
ment for bringing them into discredit with the people; nor 
foolishly supplied, in every page of their narrative, so many 
materials for a cross-examination, which would infallibly have 
disgraced them. Now, we of this age can institute the same 
cross-examination. We can compare the evangelical writers 
with contemporary authors, and verify a number of circum- 
stances in the history, and government, and peculiar economy of 
the Jewish people. We therefore have it in our power to in- 
stitute a cross-examination upon the writers of the New Testa- 
ment; and the freedom and frequency of their allusions to 
these circumstances supply us with ample materials for it. 
The fact, that they are borne out in their minute and incidental 
allusions by the testimony of other historians, gives a strong- 
weight of what has been called circumstantial evidence in 
their favour. As a specimen of the argument, let us confine 
our observations to the history of our Saviour's trial, and exe- 
cution, and burial. They brought him to Pontius Pilate. We 
know both from Tacitus and Josephus, that he was at that 
time governor of Judea. A sentence from him was necessary 
before they could proceed to the execution of Jesus ; and we 

* Sec Chalmers's Evidence, chap. iii. 



44 AN EXAMINATION, ETC. 

know that the power of life and death was usually vested in 
the Roman governor. Our Saviour was treated with derision ; 
and this we know to have been a customary practice at that 
time, previous to the execution of criminals, and during the 
time of it. Pilate scourged Jesus before he gave him up to be 
crucified. We know from ancient authors, that this was a very 
usual practice among the Romans. The accounts of an execu- 
tion generally run in this form : he was stripped, whipped, and 
beheaded or executed. According to the evangelists, his accu- 
sation was written on the top of the cross ; and we learn from 
Suetonius and others, that the crime of the person to be exe- 
cuted was affixed to the instrument of his punishment. Ac- 
cording to the evangelists, this accusation was written in three 
different languages ; and we know from Josephus that it was 
quite common in Jerusalem to have all public advertisements 
written in this manner. According to the evangelists, Jesus 
had to bear his cross ; and we know from other sources of in- 
formation, that this was the constant practice of these times. 
According to the evangelists, the body of Jesus was given up 
to be buried at the request of friends. We know that, unless the 
criminal was infamous, this was the law or the custom with all 
Roman governors.^* 

§ 46. There is also a striking naturalness in the characters 
exhibited in the sacred historians, rarely if ever found in works 
of fiction, and probably nowhere else to be collected in a simi- 
lar manner from fragmentary and incidental allusions and ex- 
pressions, in the writings of different persons. Take, for exam- 
ple, that of Peter, as it may be gathered from the evangelists, 
and it will be hardly possible to conceive that four persons, 
writing at different times, could have concurred in the delinea- 
tion of such a character, if it were not real; a character too, 
we must observe, which is nowhere expressly drawn, but is 
shown only here and there, casually, in the subordinate parts 
of the main narrative. Thus disclosed, it is that of a con- 
fident, sanguine, and zealous man ; sudden and impulsive, yet 

'• Sec Chalmers's Evidence, pp. 76 — 78, Amer. ed. Proofs of this kind are 
copiously referred to by Mr. Home, in his Introduction, &c. vol. i., ch. 3, sect. II. 2. 



AX EXAMINATION, ETC. 45 

humble and ready to retract ; honest and direct in his purposes ; 
ardently loving his master, yet deficient in fortitude and firm- 
ness in his cause.* ^lien Jesus put any question to the apos- 
tles, it was Peter who was foremost to reply ;t and if they 
would inquire of Jesus, it was Peter who was readiest to 
speak. ± He had the impetuous courage to cut off the ear of the 
High Priest's servant, who came to arrest his master; and the 
weakness to dissemble before the Jews, in the matter of eating 
with Gentile converts. § It was he who ran with John to the 
sepulchre, on the first intelligence of the resurrection of Jesus, 
and with characteristic zeal rushed in, while John paused 
without the door.|| He had the ardour to desire and the faith 
to attempt to walk on the water, at the command of his Lord ; 
but as soon as he saw the wind boisterous, he was afraid. *[ He 
was the first to propose the election of another apostle in the 
place of Judas ;** and he it was who courageously defended them 
all, on the day of Pentecost, when the multitude charged them 
with being filled with new wine.tt He was forward to acknow- 
ledge Jesus to be the Messiah; {J yet having afterwards en- 
dangered his own life by wounding the servant of the High 
Priest, he suddenly consulted his own safety by denying the 
same Master, for whom, but a few hours before, he had de- 
clared himself ready to die.§§ We may safely affirm that the 
annals of fiction afford no example of a similar but not uncom- 
mon character, thus incidentally delineated. 

§ 47. There are other internal marks of truth in the narra- 
tives of the evangelists, which, however, need here be only 
alluded to, as they have been treated with great fulness and 
force by able writers, whose works are familiar to all. || || Among 

* See Mark viii. 32 ; ix. 5 : and xiv. 29 ; Matt. xvi. 22 ; and xvii. 5 ; Luke ix. 
33 ; and xviii. 18 : John xiii. 3 ; and xviii. 15. 

+ Mark viii. 29 ; Matt. xvi. 16 ; Luke ix. 20. 

J Matt, xviii. 21 ; and xix. 27 ; John xiii. 36. 

§ Gal. ii. 11. || John xx. 3—6. r Matt. xiv. 30, 

** Actsi. 15. ++ Actsii. 14. 

tt Matt. xvi. 16 ; Mark viii. 29 ; Luke ix. 20 ; John vi. 69. 

§§ Matt. xxvi. 33, 35 ; Mark xiv. 29. 

HII See Paley's view of the Evidences of Christianity, part ii. chapters iii. iv. v. vi. 
vii. ; Ibid, part iii. ch. i. ; Chalmers on the Evidence and Authority of the Christian 



46 AN EXAMINATION, ETC. 

these may be mentioned the nakedness of the narratives ; the 
absence of all parade by the writers about their own integrity, 
of all anxiety to be believed, or to impress others with a good 
opinion of themselves or their cause, of all marks of wonder, or 
of desire to excite astonishment at the greatness of the events 
they record, and of all appearance of design to exalt their 
Master. On the contrary, there is apparently the most perfect 
indifference on their part, whether they are believed or not; 
or rather, the evident consciousness that they were recording 
events well known to all, in their own country and times, and 
undoubtedly to be believed, like any other matter of public 
history, by readers in all other countries and ages. It is worthy, 
too, of especial observation, that though the evangelists record 
the unparalleled sufferings and cruel death of their beloved 
Lord, and this too, by the hands and with the consenting voices 
of those on whom he had conferred the greatest benefits, and 
their own persecutions and dangers, yet they have bestowed no 
epithets of harshness or even of just censure on the authors of 
all this wickedness, but have everywhere left the plain and unin- 
cumbered narrative to speak for itself, and the reader to 
pronounce his own sentence of condemnation; like true wit- 
nesses, who have nothing to gain or to lose by the event of the 
cause, they state the facts, and leave them to their fate. Their 
simplicity and artlessness, also, should not pass unnoticed, in 
readily stating even those things most disparaging to themselves. 
Their want of faith in their Master, their dulness of apprehension 
of his teachings, their strifes for preeminence, their inclination 
to call fire from heaven upon their enemies, their desertion of 
their Lord in his hour of extreme peril ; these, and many other 
incidents tending directly to their own dishonour, are neverthe- 
less set down with all the directness and sincerity of truth, as 
by men writing under the deepest sense of responsibility to 
God. Some of the more prominent instances of this class of 
proofs will be noticed hereafter, in their proper places, in the 
narratives themselves. 



Revelation, ch. iii. iv. viii. ; Wilson's Evidences of Christianity, lect. vi. ; Bogue's 
Essay on the Divine Authority of the New Testament, chap. iii. iv. 



AN EXAMINATION, ETC. 47 

§ 48. Lastly, the great character they have portrayed is per- 
fect. It is the character of a sinless Being ; of one supremely 
wise and supremely good. It exhibits no error, no sinister 
intention, no imprudence, no ignorance, no evil passion, no 
impatience ; in a word, no fault ; but all is perfect uprightness, 
innocence, wisdom, goodness and truth. The mind of man has 
never conceived the idea of such a character, even for his gods ; 
nor has history nor poetry shadowed it forth. The doctrines 
and precepts of Jesus are in strict accordance with the attributes 
of God, agreeably to the most exalted idea which we can form of 
them, either from reason or from revelation. They are strikingly 
adapted to the capacity of mankind, and yet are delivered with 
a simplicity and majesty wholly divine. He spake as never man 
spake. He spake with authority ; yet addressed himself to the 
reason and the understanding of men ; and he spake with wisdom, 
which men could neither gainsay nor resist. In his private life, 
he exhibits a character not merely of strict justice, but of over- 
flowing benignity. He is temperate, without austerity ; his 
meekness and humility are signal ; his patience is invincible ; 
truth and sincerity illustrate his whole conduct; every one of 
his virtues is regulated by consummate prudence ; and he both 
wins the love of his friends, and extorts the wonder and admira- 
tion of his enemies.* He is represented in every variety of 
situation in life, from the height of worldly grandeur, amid the 
acclamations of an admiring multitude, to the deepest abyss of 
human degradation and woe, apparently deserted of God and 
man. Yet everywhere he is the same ; displaying a character 
of unearthly perfection, symmetrical in all its proportions, and 
encircled with splendour more than human. Either the men of 
Galilee were men of superlative wisdom, of extensive knowledge 
and experience, and of deeper skill in the arts of deception, 
than any and all others, before or after them, or they have truly 
stated the astonishing things which they saw and heard. 

The narratives of the evangelists are now submitted to the 
reader's perusal and examination, upon the principles and by 
the rules already stated. For this purpose, and for the sake of 
more ready and close comparison, they are arranged in juxta- 

* See Bogue's Essay, chap. i. sect. 2 ; Newcome's Obs. part ii. ch. i. sec. 1 4. 



48 AN EXAMINATION. ETC. 

position, after the general order of the latest and most approved 
harmonies. The question is not upon the strict propriety of 
the arrangement, but upon the veracity of the witnesses and 
the credibility of their narratives. With the relative merits of 
modern harmonists, and with points of controversy among 
theologians, the writer has no concern. His business is that of 
a lawyer, examining the testimony of witnesses by the rules of 
his own profession, in order to ascertain whether, if they had 
thus testified on oath, in a court of justice, they would be 
entitled to credit ; and whether their narratives, as we now have 
them, would be received as ancient documents, coming from 
the proper custody. If so, then it is believed that every honest 
and impartial man will act consistently with that result, by 
receiving their testimony in all the extent of its import. To 
write out a full commentary or argument upon the text, would 
be a useless addition to the bulk of the volume ; but a few notes 
have been added for illustration of the narratives, and for the 
clearing up of apparent discrepancies, as being all that members 
of the legal profession would desire. 



_j 



HARMONY OF THE GOSPELS. 



PART I. 



EVENTS 



CONNECTED WITH THE 



BIRTH AND CHILDHOOD OF JESUS, 



Time, About thirteen and a half years. 



50 



HAKMONY OF 



[part I. 



§ 1. Preface to 



MATTHEW. 



MARK. 



2. An Angel appears 



SEC. 1, 2. 



THE GOSPELS. 



51 



Luke's Gospel. 



LUKE. 

CH. I. 1 4. 

Forasmuch as many have taken in 
hand to set forth in order a declara- 
tion of those things which are most 
surely believed among us, 

2 Even as they delivered them unto 
us, which from the beginning were 
eye-witnesses, and ministers of the 
word ; 

3 It seemed good to me also, hav- 
ing had perfect understanding of all 
things from the very first, to write 
unto thee in order, most excellent 
Theophilus, 

4 That thou mightest know the 
certainty of those things wherein thou 
hast been instructed. 



JOHN, 



to Zacharias. Jerusalem. 



ch. i. 5 — 25. 

5 There was in the days of Herod 
the king of Judea, a certain priest 
named Zacharias, of the course of 
Abia : and his wife was of the daugh- 
ters of Aaron, and her name was 
Elisabeth. 

6 And they were both righteous 
before God, walking in all the com- 
mandments and ordinances of the Lord 
blameless. 

7 and they had no child, because 
that Elisabeth was barren ; and they 
both were now well stricken in years. 

8 And it came to pass, that, while 
he executed the priest's office before 
God in the order of his course, 

9 According to the custom of the 
priest's office, his lot was to burn in- 
cense when he went into the temple 
of the Lord. 

10 And the whole multitude of the 
people were praying without, at the 
time of incense. 

11 And there appeared unto him an 
angel of the Lord, standing on the 
right side of the altar of incense. 

12 And when Zacharias saw Mm, 
he was troubled, and fear fell upon 
him. 

13 But the angel said unto him, 
Fear not, Zacharias : for thy prayer is 
heard ; and thy wife Elisabeth shall 
bear thee a son, and thou shalt call 
his name John. 

14 And thou shalt have joy and 



e 2 



52 



HARMONY OF 



[part I. 



§ 2. An Angel appears 



MATTHEW. 



MARK. 



SEC. 2.] 



THE GOSPELS. 



53 



to Zacharias. Jerusalem. 



LUKE. 

ch. i. 5 — 25. 
gladness, and many shall rejoice at his 
birth. 

15 For he shall be great in the sight 
of the Lord, and shall drink neither 
wine nor strong drink ; and he shall be 
filled with the Holy Ghost, even from 
his mother's womb. 

16 And many of the children of 
Israel shall he turn to the Lord their 
God. 

17 And he shall go before him in the 
spirit and power of Elias,* to turn the 
hearts of the fathers to the children, 
and the disobedient to the wisdom of 
the just ; to make ready a people pre- 
pared for the Lord. 

18 And Zacharias said unto the 
angel, Whereby shall I know this 1 
for I am an old man, and my wife 
well stricken in years. 

19 And the angel, answering, said 
unto him, I am Gabriel, that stand in 
the presence of God ; and am sent to 
speak unto thee, and to shew thee 
these glad tidings. 

20 And behold, thou shalt be dumb, 
and not able to speak, until the day 
that these things shall be performed, 
because thou believest not my words, 
which shall be fulfilled in their season. 

21 And the people waited for Zach- 
arias, and marvelled that he tarried so 
long in the temple. 

22 And when he came out, he could 
not speak unto them : and they per- 
ceived that he had seen a vision in the 
temple; for he beckoned unto them, 
and remained speechless. 

23 And it came to pass, that as 
soon as the days of his ministration 
were accomplished, he departed to his 
own house. 

24 And after those days his wife 
Elisabeth conceived, and hid herself 
five months, saying, 

25 Thus hath the Lord dealt with 
me in the days wherein he looked on 
me, to take away my reproach among 
men. 



JOHN. 



* Mai. iv. 5, 6. 



54 



HARMONY OF 



[part I. 



§ 3. An Angel appears 



MATTHEW. 



MARK. 



§ 4. Mary visits 



sec. 3, 4.] 



THE GOSPELS. 



55 



to Mary. Nazareth. 



LUKE. 

ch. i. 26—38. 

26 And in the sixth month the angel 
Gabriel was sent from God unto a city 
of Galilee, named Nazareth, 

27 To a virgin espoused to a man 
whose name was Joseph, of the house 
of David ; and the virgin's name was 
Mary. 

28 And the angel came in unto her, 
and said, Hail, thou that art highly 
favoured, the Lord is with thee : blessed 
art thou among women. 

29 And when she saw him, she 
was troubled at his saying, and cast 
in her mind what manner of salutation 
this should be. 

30 And the angel said unto her, 
Fear not, Mary : for thou hast found 
favour with God. 

31 And behold, thou shalt conceive 
in thy womb, and bring forth a son, 
and shalt call his name JESUS. 

32 He shall be great, and shall be 
called the son of the Highest ; and the 
Lord God shall give unto him the 
throne of his father David. 

33 And* he shall reign over the 
house of Jacob for ever ; and of his 
kingdom there shall be no end. 

34 Then said Mary unto the angel, 
How shall this be, seeing I know not 
a man 1 

35 And the angel answered and said 
unto her, The Holy Ghost shall come 
upon thee, and the power of the Highest 
shall overshadow thee : therefore also 
that holy thing which shall be born of 
thee, shall be called the Son of God. 

36 And behold, thy cousin Elisa- 
beth, she hath also conceived a son in 
her old age ; and this is the sixth month 
with her who was called barren : 

37 For with God nothing shall be 
impossible. 

38 And Mary said, Behold the 
handmaid of the Lord, be it unto me 
according to thy word. And the angel 
departed from her. 



JOHN. 



Elisabeth. Juttah. 



ch. i. 39—56. 
39 And Mary arose in those days, 
and went into the hill-country with ' 
haste, into a city of Juda, 

* Mic; 



56 



HARMONY OF 



§ 4. Mary visits 



MATTHEW. 



MAEK. 



SEC. 4.] 



THE GOSPELS. 



57 



Elisabeth. Juttah. 



LUKE. 
ch. i. 39—56. 

40 And entered into the house of 
Zacharias, and saluted Elisabeth. 

41 And it came to pass, that when 
Elisabeth heard the salutation of Mary, 
the babe leaped in her womb : and 
Elisabeth was filled with the Holy 
Ghost. 

42 And she spake out with a loud 
voice and said, Blessed art thou among 
women, and blessed is the fruit of thy 
womb. 

43 And whence is this to me, that 
the mother of my lord should come to 
me? 

44 For lo, as soon as the voice of 
thy salutation sounded in mine ears, 
the babe leaped in my womb for joy. 

45 And blessed is she that believed : 
for there shall be a performance of those 
things which were told her from the 
Lord. 

46 And Mary said, My soul doth 
magnify the Lord, 

47 And my spirit hath rejoiced in 
God my Saviour. 

48 For he hath regarded the low 
estate of his handmaiden : for behold, 
from henceforth all generations shall 
call me blessed. 

49 For he that is mighty hath done 
to me great things ; and holy is his 
name. 

50 And his mercy is on them that 
fear him, from generation to genera- 
tion. 

51 He hath shewed strength with 
his arm ; he hath scattered the proud 
in the imagination of their hearts. 

52 He hath put down the mighty 
from their seats, and exalted them of 
low degree. 

53 He hath filled the hungry with 
good things, and the rich he hath sent 
empty away. 

54 He hath holpen his servant Is- 
rael, in remembrance of his mercy ; 

55 As* he spake to our fathers, to 
Abraham, and to his seed, for ever. 

56 And Mary abode with her about 
three months, and returned to her own 
house. 



JOHN. 



Is. xli. 8, 9; Gen. xxii. 16, scq. 



58 



HARMONY OF 



[part 



5. The birth of 



MATTHEW. 



MARK. 



SEC. 5.] 



THE GOSPELS. 



59 



John the Baptist. Juttali. 



LUKE. 
ch. i. 57—80. 

57 Now Elisabeth's full time came 
that she should be delivered ; and she 
brought forth a son. 

58 And her neighbours and her 
cousins heard how the Lord had 
shewed great mercy upon her ; and 
they rejoiced with her. 

59 And it came to pass, that on 
the eighth day they came to cir- i 
cumcise the child ; and they called 
him Zacharias, after the name of his 
father. 

60 And his mother answered and 
said, not so; but he shall be called 
John. 

61 And they said unto her, There 
is none of thy kindred that is called 
by this name. 

62 And they made signs to his j 
father, how he would have him 
called. 

63 And he asked for a writing- 
table, and wrote, saying, His name is 
John. And they marvelled all. 

64 And his mouth was opened im- 
mediately, and his tongue loosed, and 
he spake, and praised God. 

65 And fear came on all that dwelt 
round about them : and all these say- 
ings were noised abroad throughout 
all the hill-country of Judea. 

66 And all they that heard them, 
laid them up in their hearts, saying, 
What manner of child shall this be ! 
And the hand of the Lord was with 
him. 

67 And his father Zacharias was 
filled with the Holy Ghost, and pro- 
phesied, saying, 

68 Blessed be the Lord God of Is- 
rael ; for he hath visited and redeemed 
his people, 

69 And hath raised up a horn of 
salvation for us, in the house of his 
servant David : 

70 As he spake by the mouth of 
his holy prophets, which have been 
since the world began : 

71 That we should be saved from 
our enemies, and from the hand of all 
that hate us ; 

72 To perform the mercy promised 
to our fathers, and to remember his 
holy covenant ; 



JOHN. 



60 



HARMONY OF 



[part I. 



§ 5. The birth of 



MATTHEW. 



MAEK. 



§ 6. An Angel appears 



ch. i. 18—25. 

18 Now the birth of Jesus Christ 
was on this wise : When as his mo- 
ther Mary was espoused to Joseph, 
before they came together, she was 
found with child of the Holy Ghost. 

19 Then Joseph her husband, being 
a just man, and not willing to make 
her a public example, was minded to 
put her away privily. 

20 But while he thought on these 
things, Behold, the angel of the Lord 
appeared unto him in a dream, saying, 
Joseph, thou son of David, fear not to 
take unto thee Mary thy wife ; for that 
which is conceived in her is of the 
Holy Ghost. 

21 And she shall bring forth a son, 
and thou shalt call his name JESUS : 
for he shall save his people from their 
sins. 

22 Now all this was done, that it 



Matt. i. 19. husband.} There was commonly an interval often or twelve months, between 
the making of the contract of marriage and the time of its celebration. Gen. xxiv. 55 ; 
Judg. xiv. 8. During this period, though there was no intercourse between the biide and 
bridegroom, not even so much as an interchange of conversation, yet they were considered 
and spoken of as husband and Avife. If, at the end of this probationary period, the bride- 



sec. 5, 6.] 



THE GOSPELS. 



61 



John the Baptist. Juttah. 



LUKE. 

ch. i. 57—80. 

73 The oath which he sware to our 
father Abraham,* 

74 That he would grant unto us, 
that we, being delivered out of the 
hand of our enemies, might serve him 
without fear, 

75 In holiness and righteousness 
before him, all the days of our life. 

76 And thou, child, shalt be called 
the Prophet of the Highest, for thou 
shalt go before the face of the Lord to 
prepare his ways ; 

77 To give knowledge of salvation 
unto his people, by the remission of 
their sins, 

78 Through the tender mercy of our 
God ; whereby the day-spring from on 
high hath visited us, 

79 To give light to them that sit in 
darkness and in the shadow of death, 
to guide our feet into the way of peace. 

80 And the child grew, and waxed 
strong in spirit, and was in the deserts 
till the day of his shewing unto Israel. 



JOHN. 



to Joseph. Nazareth. 



Gen. xxii. 16, seq. 



groom was unwilling to solemnize his engagements by the marriage of the bride, he was 
bound to give her a bill of divorce, as if she had been his wife. And if she, during the 
same period, had illicit intercourse with another man, she was liable to punishment, as an 
adulteress. .Tahn's Archapol. § 154. 



62 



HARMONY OF 



[part r. 



§ 6. An Angel appears 



MATTHEW. 

ch. i. 18—25. 
might be fulfilled which was spoken 
of the Lord by the prophet, saying, 

23 Behold,* a virgin shall be with 
child, and shall bring forth a son, and 
they shall call his name Emmanuel, 
which being interpreted is, God with 
us. 

24 Then Joseph, being raised from 
sleep, did as the angel of the Lord had 
bidden him, and took unto him his wife : 

25 And knew her not till she had 
brought forth her first-born son : and 
he called his name JESUS. 



MAEK. 



7. The "birth 



An Angel appears 



Is. vii. 14. 



Luke ii.-l. a decree.] This decree was issued eleven years before it was carried into 
effect, the delay having been procured by Herod. This fact reconciles the evangelist with 



sec. 6, 7, 8.] 



THE GOSPELS. 



63 



to Joseph. Nazareth. 



LUKE. 



JOHN. 



of Jesus. Bethlehem. 



CH. II. 1 — 7. 
And it came to pass in those days, 
that there went out a decree from 
Cesar Augustus, that all the world 
should be taxed. 

2 (And this taxing was first made 
when Cyrenius was governor of Syria.) 

3 And all went to be taxed, every 
one into his own city. 

4 And Joseph also went up from 
Galilee, out of the city of Nazareth, 
into Judea, unto the city of David, 
which is called Bethlehem, (because 
he was of the house and lineage of 
David,) 

5 To be taxed with Mary his 
espoused wife, being great with child. 

6 And so it was, that while they 
were there, the days were accom- 
plished that she should be delivered. 

7 And she brought forth her first- 
born son, and wrapped him in swad- 
dling-clothes, and laid him in a man- 
ger ; because there was no room for 
them in the inn. 



to the Shepherds. Near Bethlehem. 



ch. ii. 8—20. 

8 And there were in the same coun- 
try shepherds abiding in the field, keep- 
ing watch over their flock by night. 

9 And lo, the angel of the Lord 
came upon them, and the glory of the 



the Roman historians, from whom it appears that Cyrenius was not governor when the 
decree was issued, though he held that office when the census was taken and the tax 
assessed. See Townsend, in loc. 



64 



HARMONY OF 



[part I. 



J. An Angel appears 



MATTHEW. 



MARK. 



§ 9. The circumcision of Jesus and 



sec. 8, 9.] 



THE GOSPELS. 



65 



to the Shepherds. Near Bethlehem. 



LUKE. 

ch. ii. 8—20. 
Lord shone round about them; and 
they were sore afraid. 

10 And the angel said unto them. 
Fear not : for behold, I bring you good 
tidings of great joy, which shall be to 
all people. 

11 For unto you is bora this day, 
in the city of David, a Saviour, which 
is Christ the Lord. 

12 And this shall be a sign unto you ; 
Ye shall find the babe wrapped in 
swaddling-clothes, lying in a manger. 

13 And suddenly there was with the 
angel a multitude of the heavenly host 
praising God, and saying, 

14 Glory to God in the highest, and 
on earth peace, good will toward men. 

15 And it came to pass, as the an- 
gels were gone away from them into 
heaven, the shepherds said one to 
another, Let us now go even unto 
Bethlehem, and see this thing which 
is come to pass, which the Lord hath 
made known unto us. 

16 And they came with haste, and 
found Mary and Joseph, and the babe 
lying in a manger. 

17 And when they had seen it, they 
made known abroad the saying which 
was told them concerning this child. 

18 And all they that heard it, won- 
dered at those things which were told 
them by the shepherds. 

19 But Mary kept all these things, 
and pondered them in her heart. 

20 And the shepherds returned, glo- 
rifying and praising God for all the 
things that they had heard and seen, 
as it was told unto them. 



JOHN. 



his presentation in the temple. Bethlehem. Jerusalem. 



ch. ii. 21—38. 

21 And when eight days were ac- 
complished for the circumcising of the 
child,* his name was called JESUS, 
which was so named of the angel be- 
fore he was conceived in the womb. 

22 And when the days of her puri- 
fication according to the law of Moses 
were accomplished, they brought him 
to Jerusalem, to present him to the 
Lord ; 



Gen. xvii. 12; Lev. xii. 3. 



66 



HARMONY OF 



[part I. 



9. The Circumcision of Jesus and 



MATTHEW 



MARK. 



THE GOSPELS. 



67 



his presentation in the Temple. Bethlehem. .Jerusalem. 



LUKE. 

ch. ii. 21—38. 

23 (As it is written in the law of the 
Lord,* Every male that openeth the 
womb shall be called holy to the Lord ;) 

24 And to offer a sacrifice according 
to that which is said in the law of the 
Lord,+ A pair of turtle-doves, or two 
young pigeons. 

25 And behold, there was a man in 
Jerusalem, whose name was Simeon ; 
and the same man was just and devout, 
waiting for the consolation of Israel : 
and the Holy Ghost was upon him. 

26 And it was revealed unto him 
by the Holy Ghost, that he should not 
see death, before he had seen the 
Lord's Christ. 

27 And he came by the Spirit into 
the temple ; and when the parents 
brought in the child Jesus, to do for \ 
him after the custom of the law, 

28 Then took he him up in his j 
arms, and blessed God, and said, 

29 Lord, now lettest thou thy ser- j 
vant depart in peace, according to thy 
word : 

30 For mine eyes have seen thy sal- 
vation, 

31 Which thou hast prepared be- 
fore the face of all people ; 

32 A light to lighten the Gentiles, | 
and the glory of thy people Israel. 

33 And Joseph and his mother mar- 
velled at those things which were i 
spoken of him. 

34 And Simeon blessed them, and ! 
said unto Mary his mother, Behold, 
this child is % set for the fall and rising 
again of many in Israel ; and for a 
sign which shall be spoken against, 

35 (Yea, a sword shall piercethrough 
thy own soul also ;) that the thoughts 
of many hearts may be revealed. 

36 And there was one Anna, a pro- 
phetess, the daughter of Phanuel, of 
the tribe of Aser : she was of a great 
age, and had lived with a husband 
seven years from her virginity. 

37 And she teas a widow of about 
fourscore and four years, which de- 
parted not from the temple, but served 
God with fastings and prayers night 
and day. 

* Ex. xiii. 2; Numb. viii. 16, 17. 



JOHN, 



f Lev. xii. 6, 8. 



f2 



t U. viii. 14. 



68 



HARMONY OF 



[part I. 



9. The circumcision of Jesus and 



MATTHEW. 



MAEK. 



§ 10. The Magi. 



CH. II. 1—12. 
Now when Jesus was born in Beth- 
lehem of Judea in the days of Herod 
the king, behold, there came wise men 
from the East to Jerusalem, 

2 Saying, Where is he that is born 
king of the Jews 1 for we have seen 
his star in the east, and are come to 
worship him. 

3 When Herod the king had heard 
these things, he was troubled, and all 
Jerusalem with him. 

4 And when he had gathered all the 
chief priests and scribes of the peo- 
ple together, he demanded of them 
where Christ should be born. 

5 And they said unto him, in Beth- 
lehem of Judea : for thus it is written 
by the prophet, 

6 And * thou Bethlehem, in the land 
of Juda, art not the least among the 
princes of Juda : for out of thee shall 
come a Governor, that shall rule my 
people Israel. 

7 Then Herod, when he had pri- 
vily called the wise men, inquired 
of them diligently what time the star 
appeared. 

8 And he sent them to Bethlehem, 
and said Go, and search diligently for 
the young child ; and when ye have 
found him, bring me word again, that 
I may come and worship him also. 

9 When they had heard the king, 
they departed ; and lo, the star, which 
they saw in the east, went before them, 
till it came and stood over where the 
young child was. 

10 When they saw the star, they 
rejoiced with exceeding great joy. 

11 And when they were come 
into the house, they saw the young 
child with Mary his mother, and fell 



Mic. v. 2. 



Matth. ii. 3, he was troubled.] According to Josephus, Herod was always in fear for 
the stability of his throne, and anxious to pry into futurity to discover whether it was 



SEC. 9.] 



THE GOSPELS. 



69 



his presentation in the Temple. Bethlehem. Jerusalem. 



LUKE. 

ch. ii. 21—38. 
38 And she coming in that instant, 
gave thanks likewise unto the Lord, 
and spake of him to all them that 
looked for redemption in Jerusalem. 



JOHN. 



Jerusalem. Bethlehem. 



likely to endure. Thus, when advanced to regal power, he sent for Manahem, an Essene, 
who had predicted of him when a boy that he would be a king, to inquire of him how 
long he should reign. Joseph. Ant. xv. § 5. Blunt, Veracity, cStc. § ii. 2. 



70 



HARMONY OF 



[part I. 



10. The Magi. 



MATTHEW. 

CH. II. 1 12. 

down, and worshipped him : and when 
they had opened their treasures, they 
presented unto him gifts ; gold, and 
frankincense, and myrrh. 

12 And being warned of God in 
a dream that they should not return to 
Herod, they departed into their own 
country another way. 



MAEK. 



§ 11. The flight into Egypt. Herod's 



ch. ii. 13—23. 

13 And when they were departed, 
behold, the angel of the Lord appear- 
eth to Joseph in a dream, saying, 
Arise, and take the young child and 
his mother, and flee into Egypt, and 
be thou there until I bring thee word : 
for Herod will seek the young child to 
destroy him. 

14 When he arose, he took the 
young child and his mother by night, 
and departed into Egypt : 

15 And was there until the death 
of Herod : that it might be fulfilled 
which was spoken of the Lord by the 
prophet, saying,* Out of Egypt have 
I called my Son. 

16 Then Herod, when he saw 
that he was mocked of the wise men, 
was exceeding wroth, and sent forth, 
and slew all the children that were in 
Bethlehem, and in all the coasts there- 
of, from two years old and under, ac- 
cording to the time which he had dili- 
gently inquired of the wise men. 

17 Then was fulfilled that which 
was spoken by Jeremy the prophet, 
saying, 

18 Inf Rama was there a voice 
heard, lamentation, and weeping, and 
great mourning, Rachel weeping for 
her children, and would not be com- 
forted, because they are not. 

19 But, when Herod was dead, be- 
hold, an angel of the Lord appeareth 
in a dream to Joseph in Egypt, 

20 Saying, Arise, and take the 
young child and his mother, and go 
into the land of Israel : for they are 
dead which sought the young child's 
life. 

21 And he arose, and took the young 



* Hos. xi. 1. 



f Jer. xxxi. 15, and xl. 1. 






3EC. 10, 11. 



:hz -;->zl- 



J : y :„■: :.',-y : . Bit '-.'.■:';■■:'-.. 



LUKE. 



:v 



cruelty, The rer^rz. -5:" "". JVb~ 

, ::. 3d. i«:. 



72 



HARMONY OF 



[fart 



11. The flight into Egypt. Herod's 



MATTHEW. 
ch. ii. 13—23. 

child and his mother, and came into 
the land of Israel. 

22 But when he heard that Arche- 
laus did reign in Judea in the room of 
his father Herod, he was afraid to 
go thither : notwithstanding, being 
warned of God in a dream, he turned 
aside into the parts of Galilee : 

23 And he came and dwelt in a city 
called Nazareth : that it might be ful- 
filled which was spoken by the pro- 
phets, He shall be called a Nazarene.* 



MAEK. 



§ 12. At twelve years of age, Jesus 



Is. xi. 1, and liii. 2 ; Zech. vi. 12 ; Rev. v. 5. 



Matth. ii. 22, he ivas afraid.] The naked statement of this fact, without explanation, 
is a mark of the sincerity of the evangelist, for the value of -which we are indebted to 
Josephus, who relates, (Ant. h. 17, ch. 9, § 3,) an instance of savage cruelty in Archelaus, 
immediately on his coming to the throne, in causing three thousand persons to be 
butchered in cold blood, at the first passover after Herod's death. Such an act, committed 
under such circumstances, must have been rapidly made known abroad, and inspired all 
persons with horror. Well, therefore, might Joseph fear to return. But Matthew's 
incidental allusion to the cause, is characteristic of a man intent only upon the statement 
of the main facts, and regardless of appearances or explanations. Blunt, Veracity, &c. 
§ ii- 3. 

Luke ii. 42 ; twelve years old.] Jewish children were not obliged to the observances 
of the ceremonial law, until they attained to years of discretion, which, in males, was 
fixed by common consent at twelve years. On arriving at this age, they were taken to 



SEC. 11, 12.] 



THE GOSPELS. 



73 



cruelty. The return. Bethlehem. Nazareth. 



LUKE; 

ch. ii. 39, 40. 



39 And when they had performed 
all things according to the law of the 
Lord, they returned into Galilee, to 
their own city Nazareth. 

40 And the child grew, and waxed 
strong in spirit, filled with wisdom ; 
and the grace of God was upon him. 



JOHN. 



goes to the Passover. Jerusalem. 



ch. ii. 41 — 52. 

41 Now his parents went to Jerusa- 
lem every year at the feast of the 
passover. 

42 And when he was twelve years 
old, they went up to Jerusalem after 
the custom of the feast. 

43 And when they had fulfilled the 
days, as they returned, the child Jesus 
tarried behind in Jerusalem ; and 
Joseph and his mother knew not of it. 

44 But they, supposing him to have 
been in the company, went a day's 
journey ; and they sought him among 
their kinsfolk and acquaintance. 

45 And when they found him not, 
they turned back again to Jerusalem, 
seeking him. 

46 And it came to pass, that after 
three days they found him in the tem- 
ple, sitting in the midst of the doctors, 
both hearing them, and asking them 
questions. 

47 And all that heard him were 



Jerusalem at the passover, of which they thenceforth participated, as " sons of com- 
mandment," being fully initiated into the doctrines and ceremonies of the Jewish church, 
probably after examination by the doctors. This accounts for the circumstance of his 
being found among them, both hearing, and asking them questions. Stackhouse, Hist. 
N. T. ch. i. ; Bloomfield, in loc. 

Luke ii. 44 ; in the company.'] All who came, not only from the same city, but from 
the same canton or district, made one company. They carried necessaries along with 
them, and tents for their lodging at night. Such companies they now call caravans, 
and in several places have houses fitted up for their reception, called caravanseries. 
This account of their manner of travelling furnishes a ready answer to the question, 
How could Joseph and Mary make a day's journey, without discovering, before night, 
that Jesus was not in the company ? In the day-time, we may reasonably presume, 
the travellers would mingle with different parties of their friends and acquaintance ; but 
in the evening, when they were about to encamp, every one would join the family to 
which he belonged. Campbell, in loc. 



74 



HARMONY OF 



[PAKT I. 



12. At twelve years of age, Jesus 



MATTHEW. 



MAEK. 



§ 13. The 



CH. i. 1—17. 



The book of the generation of Jesus 
Christ, the son of David, the son of 
Abraham. 

2 Abraham begat Isaac ; and Isaac 
begat Jacob ; and Jacob begat Judas 
and his brethren ; 

3 And Judas begat Phares and Zara 
of Thamar ; and Phares begat Esrom ; 
and Esrom begat Aram ; 

4 And Aram begat Aminadab ; and 
Aminadab begat Naasson ; and Naas- 
son begat Salmon ; 

5 And Salmon begat Booz of Ra- 
chab ; and Booz begat Obed of Ruth ; 
and Obed begat Jesse ; 

6 And Jesse begat David the king ; 
and David the king begat Solomon of 
her that had been the wife of Urias ; 

7 And Solomon begat Roboam ; and 
Roboam begat Abia ; and Abia begat 
Asa : 



sec. 12, 13.] 



THE GOSPELS. 



75 



goes to the Passover. Jerusalem. 



LUKE. 
ch. ii. 41 — 52. 
astonished at his understanding and 
answers. 

48 And when they saw him, they 
were amazed : and his mother said 
unto him, Son, why hast thou thus 
dealt with us 1 Behold, thy father 
and I have sought thee sorrowing. 

49 And he said unto them, How is 
it that ye sought me ? wist ye not that 
I must be about my Father's business 1 

50 And they understood not the 
saying which he spake unto them. 

51 And he went down with them, 
and came to Nazareth, and was subject 
unto them : but his mother kept all 
these sayings in her heart. 

52 And Jesus increased in wisdom 
and stature, and in favour with God 
and man. 



JOHN. 



Genealogies. 



CH. III. 23 — 38, INVERTED. 

38 The son of God, the son of 
Adam, the son of Seth, the son of 
Enos, 

37 The son of Cainan, the son of 
Maleleel, the son of Jared, the son of 
Enoch, the son of Mathusala, 

36 The son of Lamech, the son of 
Noe, the son of Sem, the son of Ar- 
phaxad, the son of Cainan, 

35 The son of Sala, the son of 
Heber, the son of Phalec, the son of 
Ragau, the son of Saruch, 

34 The son of Nachor, the son. of 
Thara, the son of Abraham, the son of 
Isaac, the son of Jacob, 



33 The son of Juda, the son of 
Phares, the son of Esrom, the son of 
Aram, the son of Aminadab, 

32 The son of Naasson, the son of 
Salmon, the son of Booz, the son of 
Obed, the son of Jesse, 



31 The son of David, the son of 
Nathan, the son of Mattatha, the son 
of Menan, the son of Melea, 



76 



HAKMONY OF 



13. The 



MATTHEW. 

CH. I. 1—17. 

8 And Asa begat Josaphat ; and 
Josaphat begat Joram ; and Joram 
begat Ozias ; 

9 And Ozias begat Joatham ; and 
Joatham begat Achaz ; and Achaz be- 
gat Ezekias ; 

10 And Ezekias begat Manasses ; I 
and Manasses begat Amon ; and Amon i 
begat Josias ; 

11 And Josias begat Jechonias and , 
his brethren, about the time they were 
carried away to Babylon : 

12 And after they were brought to 
Babylon, Jechonias begat Salathiel ; 
and Salathiel begat Zorobabel ; 

13 And Zorobabel begat Abiud ; 
and Abiud begat Eliakim ; and Elia- ; 
kim begat Azor ; 

14 And Azor begat Sadoc ; and Sa- 
doc begat Achim ; and Achim begat 
Eliud ; 

15 And Eliud begat Eleazar ; and 
Eleazar begat Matthan ; and Matthan 
begat Jacob ; 



MARK. 



16 And Jacob begat Joseph the 
husband of Mary, of whom was born 
Jesus, who is called Christ. 

17 So all the generations from 
Abraham to David are fourteen ge- 
nerations ; and from David until the 
carrying away into Babylon are four- 
teen generations ; and from the carry- 
ing away into Babylon unto Christ 
are fourteen generations. 



Note. — The Genealogy of Jesus, as given by Luke, is here inverted for the sake of 
more convenient comparison with that given by Matthew. 

The apparent discrepancies in these accounts are reconciled by Dr. Robinson, in the 
following manner : 

" I. In the genealogy given by Matthew, considered by itself, some difficulties present 
themselves. 

" 1. There is some diversity among commentators in making out the three divisions, 



SEC. 13.] 



THE GOSPELS. 



77 



Genealogies. 



LUKE. 

CH. III. 23 — 38, INVERTED. 



30 The son of Eliakim, the son of 
Jonan, the son of Joseph, the son of 
Juda, the son of Simeon, 

29 The son of Levi, the son of 
Matthat, the son of Joram, the son of 
Eliezer, the son of Jose, 

28 Tlie son of Er, the son of Elmo- 
dam, the son of Cosam, the son of Addi, 
the son of Melchi, 

27 The son of Neri, the son of Sala- 
thiel, the son of Zorobabel, the son of 
Rhesa, the son of Joanna, 

26 The son of Juda, ^e son of 
Joseph, tfAe sow of Semei, the son of 
Mattathias, the son of Maath, 

25 7%o sow of Nagge, the 
Esli, ?^e sow of Naum, the 
Amos, the son of Mattathias, 

24 7%<? sow of Joseph, the son of 
Janna, the son of Melchi, th 
Levi, zAe sow of Matthat, 

23 The son of Heli, the 
Joseph, — And Jesus himself 
ing (as was supposed) — 



sow of 

sow of 



sow of 

son of 
. . be- 



JOHN. 



each of fourteen generations, v. 17. It is, however, obvious, that the first division begins 
with Abraham and ends with David. But does the second begin with David, or with 
Solomon? Assuredly with the former; because, just as tbe first begins apo Abraham, 
so the second also is said to begin apo David. " The first extends heos David, and 
includes him ; the second extends to an epoch and not to a person ; and therefore the 
persons who are mentioned as coeval with this epoch are not reckoned before it. After 
the epoch the enumeration begins again with Jechoniah, and ends with Jesu9. In tliis 
way the three divisions are made out thus : — 



HARMONY OF 



[part I. 



13. The 



1. Abraham. 

2. Isaac. 

3. Jacob. 

4. Judab. 

5. Pbares. 

6. Esrom. 

7. Aram. 

8. Aminadab. 

9. Naasson. 

10. Salmon. 

11. Boaz. 

12. Obed. 

13. Jesse. 

14. David. 



1. David. 

2. Solomon. 

3. Roboam. 

4. Abiah. 

5. Asa. 

6. Josapbat. 

7. Joram. 

8. Uzziah (Qzias)., 

9. Jotbam. 

10. Abaz. 

11. Hezekiab, 

12. Manasseh. 

13. Amon. 

14. Josiah. 



1. Jechoniab. 

2. Salatbiel. 

3. Zorobabel. 

4. Abiud. 

5. Eliakim. 

6. Azor. 

7. Sadoc. 

8. Acbim. 

9. Eliud. 

10. Eleazar. 

11. Mattban. 

12. Jacob. 

13. Josepb. 

14. Jesus. 



"2. Another difficulty arises from the fact, that between Joram and Ozias, in v. 8, 
three names of Jewish kings are omitted, viz. Ahaziah, Joash, and Amaziah ; see 2 K. 
8, 25 and Chr. 22, 1. 2 K. 11, 2. 21 and 2 Chr. 22, 11. 2 K. 12, 21. 14, 1 and 2 Chr. 
24, 27. Further, between Josiah and Jechoniah in v. 11, the name of Jehoiakim is also 
omitted ; 2 K. 23, 34. 2 Chr. 36, 4. comp. 1 Chi. 3, 15. 16. If these four names are to 
be reckoned, then the second division, instead of fourteen generations, will contain 
eighteen, in contradiction to v. 17. To avoid this difficulty, Newcome and some others 
have regarded v. 17 as a mere gloss, 'a marginal note taken into the text.' This indeed 
is in itself possible ; yet all the external testimony of manuscripts and versions is in 
favour of the genuineness of that verse. It is better therefore to regard these names as 
having been customarily omitted in the current genealogical tables, from which Matthew 
copied. Such omissions of particular generations did sometimes actually occur, ' propterea 
quod malse essent et impise, - ' according to R. Sal. Jarchi ; Lightfoot, Hor. Heb. in Matth. 
1, 8. A striking example of an omission of this kind, apparently without any such reason, 
is found in Ezra 7, 1 — 5, compared with 1 Chr. 6, 3 — 15. This latter passage contains 
the lineal descent of the high-priests from Aaron to the captivity ; while Ezra, in the place 
cited, in tracing back his own genealogy through the very same line of descent, omits at 
least six generations. A similar omission is necessarily implied in the genealogy of David, 
as given Ruth 4, 20 — 22. 1 Chr. 2, 10 — 12. Matth. 1, 5, 6. Salmon was contemporary 
with the capture of Jericho by Joshua, and married Rahab. But from that time until 
David, an interval of at least four hundred and fifty years (Acts 13, 20,) there intervened, 
according to the list, only four generations, averaging of course more than one hundred 
years to each. But the highest average in point of fact is three generations to a century ; 
and if reckoned by the eldest sons they are usually shorter, or three generations for every 
seventy-five or eighty years. See Sir I. Newton's Chronol. p. 53. Lond. 1728. 

" We may therefore rest in the necessary conclusion, that as our Lord's regular descent 
from David was always asserted, and was never denied even by the Jews ; so Matthew, in 
tracing this admitted descent, appealed to genealogical tables, which were public and 
acknowledged in the family and tribe from which Christ sprang. He could not indeed do 
otherwise. How much stress was laid by the Jews upon lineage in general, and how much 
care and attention were bestowed upon such tables, is well known. See Lightfoot, Hor. 
Heb. in Matth. 1, 1. Comp. Phil. 3, 4, 5. 

" II. Other questions of some difficulty present themselves, when we compare together 
the two genealogies. 

" 1. Both tables at first view purport to give the lineage of our Lord through Joseph. 
But Joseph cannot have been the son by natural descent of both Joseph and Heli (Eli), 
Matth. 1, 16. Luke 3, 23. Only one of the tables therefore can give his true lineage by 
generation. This is done apparently in that of Matthew ; because, beginning at Abraham, 
it proceeds by natural descent, as we know from history, until after the exile ; and then 
continues on in the same mode of expression until Joseph. Here the phrase is changed ; 
and it is no longer Joseph who ' begat ' Jesus, but Joseph ' the husband of Mary 5 of whom 
was born Jesus who is called the Christ.' See Augustine de Consensu Evangel. II. 5. 

" 2. To whom then does the genealogy in Luke chiefly relate ? If in any way to 
Joseph, as the language purports, then it must be because he in some way bore the legal 
relation of son to Heli, either by adoption or by marriage. If the former simply, it is 
difficult to comprehend why, along with his true personal lineage as traced by Matthew up 



sec. 13.] THE GOSPELS. 79 

Genealogies. 

through the royal line of Jewish kings to David, there should be given also another 
subordinate genealogy, not personally his own, and running back through a different and 
inferior line to the same great ancestor. If, on the other hand, as is most probable, this 
relation to Heli came by marriage with his daughter, so that Joseph was truly his son-in- 
law (comp. Ruth 1, 8. 11. 12) ; then it follows, that the genealogy in Luke is in fact that 
of Mary the mother of Jesus. This being so, we can perceive a sufficient reason why this 
genealogy should be thus given, viz. in order to show definitely, that Jesus was in the 
most full and perfect sense a descendant of David : not only by law in the royal line of 
kings, through his reputed father, but also in fact by direct personal descent through his 
mother. 

" That Mary, like Joseph, was a descendant of David, is not indeed elsewhere expressly 
said in the New Testament. Yet a very strong presumption to that effect is to be drawn 
from the address of the angel in Luke 1, 32 ; as also from the language of Luke 2, 5, 
where Joseph, as one of the posterity of David, is said to have gone up to Bethlehem, to 
enroll himself njoith Mary his espoused wife. The ground and circumstances of Mary's 
enrolment must obviously have been the same as in the case of Joseph himself. Whether 
all this arose from her having been an only child and heiress, as some suppose, so that she 
was espoused to Joseph in accordance with Num. 36, 8, 9, it is not necessary here to inquire. 
See Michaelis 'Commentaries on the Laws of Moses,' Part II. § 78. 

" It is indeed objected, that it was not customary among the Jews to trace back descent 
through the female line, that is, on the mother's side. There are, however, examples to 
show that this was sometimes done ; and in the case of Jesus, as we have seen, there was a 
sufficient reason for it. Thus in 1 Chr. 2, 22, Jair is enumerated among the posterity of 
Judah by regular descent. But the grandfather of Jair had married the daughter of Machir, 
one of the heads of Manasseh, 1 Chr. 2, 21. 7, 14 ; and therefore in Num. 32, 40. 41, Jair 
is called the son (descendant) of Manasseh. In like manner, in Ezra, 2, 61, and Neh. 7, 
63, a certain family is spoken of as 'the children of Barzillai ; ' because their ancestor 'took 
a wife of the daughters of Barzillai the Gileadite, and was called after their name.' 

" 3. A question is raised as to the identity, in the two genealogies, of the Salathiel and 
Zorobabel named as father and son, Matth. 1, 12. Luke 3, 27. The Zorobabelof Matthew 
is no doubt the chief, who led back the first band of captives from Babylon, and rebuilt the 
temple, Ezra c. 2 — 6. He is also called the son of Salathiel in Ezra 3, 2. Neh. 12, 1. 
Hagg. 1, 1. 2, 2. 23. Were then the Salathiel andZorababel of Luke the same persons ? 
Those who assume this, must rest solely on the identity of the names ; for there is no 
other possible evidence to prove, either that they were contemporary, or that they were not 
different persons. On the other hand, there are one or two considerations, of some force, 
which go to show that they were probably not the same persons. 

" First, if -Salathiel and Zorobabel are indeed the same in both genealogies, then Sala- 
thiel, who according to Matthew, was the son of Jechoniah by natural descent, must have 
been called the son of Neri in Luke either from adoption or marriage. In that case, his 
connection with David through Nathan, as given by Luke, was not his own personal 
genealogy. It is difficult, therefore, to see, why Luke, after tracing back the descent of 
Jesus to Salathiel, should abandon the true personal lineage in the royal line of kings, and 
turn aside again to a merely collateral and humbler line. If the mother of Jesus was in 
fact descended from the Zorobabel and Salathiel of Matthew, she, like them, was descended 
also from David through the royal line. Why rob her of this dignity, and ascribe to her 
only a descent through an inferior lineage ? See Spanheim Dubia Evangel. I. p. 108, sq. 

" Again, the mere identity of names under these circumstances, affords no proof ; for 
nothing is more common even among contemporaries. Thus we have two Ezras; one in 
Neh. 12, 1. 13, 33 ; from whom Ezra the scribe is expressly distinguished in v. 36. We 
have likewise two Nehemiahs; one who went up with Zorobabel, Ezra 2, 2 ; and the other 
the governor who went later to Jerusalem, Neh. 2, 9, sq. So too, as contemporaries, Joram 
son of Ahab, king of Israel, and Joram (Jehoram,) son of Jehoshaphat, king of Judah ; 
2 K. 8, 16, coll. V. 23. 24. Also Joash king of Judah, and Joash king of Israel ; 2 K. 
13, 9, 10. Further, we find in succession among the descendants of Cain the following 
names : Enoch, Irad, Mehujael, Methusael, Lamech, Gen. 4, 17, 18 ; and later among the 
descendants of Seth these similar ones: Enoch, Methusalah, Lamech, Gen. 5,21 — 25. 
See Dr. Robinson's Greek Harmony of the Gospels, pp. 183 — 187. 



PART II. 



ANNOUNCEMENT AND INTRODUCTION 



OF 



OUR LORD'S PUBLIC MINISTRY. 



Time. About one year. 



82 



HARMONY OF 



[part it. 



14. The Ministry of 



MATTHEW. 

CH. III. 1 12. 



In those days came John the Bap- 
tist, preaching in the wilderness of 
Judea, 

2 And saying, Repent ye ; for the 
kingdom of heaven is at hand. 

3 For this is he that was spoken of 
by the prophet Esaias, saying, The 
voice of one crying in the wilderness, 
Prepare ye the way of the Lord, make 
his paths straight. 

4 And the same John had his rai- 
ment of camel's hair, and a leathern 
girdle about his loins ; and his meat 
was locusts and wild honey. 

5 Then went out to him Jerusalem, 
and all Judea, and all the region round 
about Jordan, 

6 And were baptized of him in Jor- 
dan, confessing their sins. 

7 But when he saw many of the 
Pharisees and Sadducees come to his 
baptism, he said unto them, gene- 
ration of vipers, who hath warned you 
to flee from the wrath to come 1 

8 Bring forth therefore fruits meet 
for repentance : 

9 And think not to say within your- 
selves, We have Abraham to our 
father : for I say unto you, that God 
is able of these stones to raise up 
children unto Abraham. 

10 And now also the axe is laid 
unto the root of the trees : therefore 
every tree which bringeth not forth 
good fruit is hewn down, and cast 
into the fire. 



MAEK. 

CH. I. 1—8. 

The beginning of the gospel of 
Jesus Christ the Son of God; 

2 As it is written in the prophets,* 
Behold, I send my messenger before 
thy face, which shall prepare thy way 
before thee ; 

3 The voice of one crying in the 
wilderness, Prepare ye the way of the 
Lord, make his paths straight. 

4 John did baptize in the wilderness, 
and preach the baptism of repentance, 
for the remission of sins. 

5 And there went out unto him all 
the land of Judea, and they of Jeru- 
salem, and were all baptized of him 
in the river of Jordan, confessing their 
sins. 

6 And John was clothed with 
camel's hair, and with a girdle of a 
skin about his loins ; and he did eat 
locusts and wild honev ; 



* Mai. iii. 1 ; Is. xl. 3. 



_ Luke iii. 2, high priests.'] In the New Testament, the same word is used for the 
high priests, and the chief priests, who were the heads of the twenty-four courses. So 
that the two persons whom the Roman governor considered as the chief of the priests, 
and whose names stood as such in those puhlic registers which seem here referred to, 



SEC. 14.] 



THE GOSPELS. 



83 



John the Baptist. The Desert. The Jordan. 



LUKE. 

CH. Ill, 1 18. 

Now in the fifteenth year of the 
reign of Tiberius Cesar, Pontius Pilate 
being governor of Judea, and Herod 
being tetrarch of Galilee, and his bro- 
ther Philip tetrarch of Iturea and of 
the region of Trachonitis, and Lysanias 
the tetrarch of Abilene, 

2 Annas and Caiaphas being the 
high priests, the word of God came 
unto John the son of Zacharias in the 
wilderness. 

3 And he came into all the coun- 
try about Jordan, preaching the bap- 
tism of repentance, for the remission 
of sins ; 

4 As it is written in the book of 
the words of Esaias the prophet, say- 
ing,* The voice of one crying in the 
wilderness, Prepare ye the way of the 
Lord, make his paths straight. 

5 Every valley shall be filled, and 
every mountain and hill shall be 
brought low ; and the crooked shall 
be made straight, and the rough ways 
shall be made smooth ; 

6 And all flesh shall see the salva- 
tion of God. 

7 Then said he to the multitude 
that came forth to be baptized of him, 
generation of vipers, who hath 
warned you to flee from the wrath to 
come 1 

8 Bring forth therefore fruits wor- 
thy of repentance, and begin not to 
say within yourselves, We have Abra- 
ham to our father : for I say unto you, 
That God is able of these stones to 
raise up children unto Abraham. 

9 And now also the axe is laid 
unto the root of the trees : every tree 
therefore which bringeth not forth 
good fruit, is hewn down, and cast 
into the fire. 

10 And the people asked him, say- 
ing, What shall we do then ? 



JOHN. 



* Is. xl. 3, 



seq. 



may be intended. An irregularity had arisen out of the confusion of the times : and the 
ruler or prince under the Romans, though a chief priest, was a distinct person from the 
high priest : Annas being the one, and Caiaphas the other. Scott, in loc. See also 
Campbell, in loc. 

G 2 



84 



HARMONY OF 



[part 



§ 14. The Ministry of 



MATTHEW. 

CH. III. 1 — 12. 



11 I indeed baptize you with water 
unto repentance : but he that cometh 
after me is mightier than I, whose 
shoes I am not worthy to bear : he 
shall baptize you with the Holy Ghost, 
and with fire : 

12 Whose fan is in his hand, and 
he will thoroughly purge his floor, and 
gather his wheat into the garner ; but 
he will burn up the chaff with un- 
quenchable fire. 



MABK. 

CH. I. 1—8. 



7 And preached, saying, There 
cometh one mightier than I after me, 
the latchet of whose shoes I am not 
worthy to stoop down and unloose. 

8 I indeed have baptized you with 
water : but he shall baptize you with 
the Holy Ghost. 



15. The Baptism 



ch. m. 13—17. 

13 Then cometh Jesus from Ga- 
lilee to Jordan unto John, to be bap- 
tized of him. 

14 But John forbade him, saying, I 
have need to be baptized of thee, and 
comest thou to me ? 

15 And Jesus answering said unto 
him, Suffer it to be so now : for thus 
it becometh us to fulfil all righteous- 
ness. Then he suffered him. 

16 And Jesus, when he was bap- 
tized, went up straightway out of the 
water : and lo, the heavens were 
opened unto him, and he saw the 
Spirit of God descending like a dove, 
and lighting upon him : 



CH. i. 9—11. 
9 And it came to pass in those 
days, that Jesus came from Nazareth 
of Galilee, and was baptized of John 
in Jordan. 



10 And straightway coming up out 
of the water, he saw the heavens 
opened, and the Spirit like a dove de- 
scending upon him. 

11 And there came a voice from 
heaven saying, Thou art my be- 



sec. 14, 15.] 



THE GOSPELS. 



85 



John the Baptist. The Desert. The Jordan. 



LUKE. 

CH. III. 1 18. 

11 He answereth and saith unto 
them, He that hath two coats, let 
him impart to him that hath none ; 
and he that hath meat, let him do like- 
wise. 

12 Then came also publicans to be 
baptized, and said unto him, Master, 
what shall we do ? 

13 And he said unto them, Exact 
no more than that which is appointed 
you. 

14 And the soldiers likewise de- 
manded of him, saying, And what 
shall we do ? And he said unto them, 
Do violence to no man, neither accuse 
any falsely ; and be content with your 
wages. 

15 And as the people were in ex- 
pectation, and all men mused in their 
hearts of John, whether he were the 
Christ, or not ; 

16 John answered, saying unto them 
all, I indeed baptize you with water ; 
but one mightier than I cometh, the 
latchet of whose shoes I am not wor- 
thy to unloose : he shall baptize you 
with the Holy Ghost, and with fire : 

1 7 Whose fan is in his hand, and 
he will thoroughly purge his floor, and 
will gather the wheat into his garner ; 
but the chaff he will burn with fire 
unquenchable. 

18 And many other things in his 
exhortation preached he unto the 
people. 



JOHN. 



of Jesus. The Jordan. 



ch. in. 21—23. 
21 Now, when all the people were 
baptized, it came to pass, that Jesus 
also being baptized, 



and praying, the 
heaven was opened, 

22 And the Holy Ghost descended 
in a bodily shape like a dove upon him, 



86 



HARMONY OF 



[part II, 



§ 15. The Baptism 



MATTHEW. 

ch. in. 13—17. 
17 And lo, a voice from heaven, 
saying, This is my beloved Son, in 
whom I am well pleased. 



MARK. 

CH. I. 9—11. 

loved Son, in whom I am well 

pleased. 



§ 16. The Temptation. 



CH. IV. 1 11. 

Then was Jesus led up of the Spirit 
into the wilderness to be tempted of 
the devil. 

2 And when he had fasted forty 
days and forty nights, he was after- 
ward an hungered. 

3 And when the tempter came to 
him, he said, If thou be the Son of 
God, command that these stones be 
made bread. 

4 But he answered and said, It is 
written * Man shall not live by bread | 
alone, but by every word that proceed- 
eth out of the mouth of God. 

5 Then the devil taketh him up 
into the holy city, and setteth him on 
a pinnacle of the temple, 

6 And saith unto him, If thou be 
the Son of God cast thyself down, for 
it is written t He shall give his angels 
charge concerning thee : and in their 
hands they shall bear thee up, lest at 
any time thou dash thy foot against a 
stone. 

7 Jesus said unto him, It is written 
again, % Thou shalt not tempt the Lord 
thy God. 

8 Again, the devil taketh him up 
into an exceeding high mountain and 
sheweth him all the kingdoms of the 
world, and the glory of them : 

9 And saith unto him, All these 
things will I give thee, if thou wilt 
fall down and worship me. 



10 Then saith Jesus unto him, Get 
thee hence, Satan : for it is written, § 



ch. i. 12—13. 

12 And immediately the Spirit 
driveth him into the wilderness. 

13 And he was there in the wilder- 
ness forty days tempted of Satan ; 
and was with the wild beasts ; and 
the angels ministered unto him. 



* Deut. viii. 3. 



*f* Dent. vi. 16. 



t Ps. xci. 11. 



§ Deut. vi. l; 



Note.] — There is a seeming discrepancy between Matthew and Luke, in the order 



ib 15, 16.1 



THE GOSPELS. 



87 



of Jesus. The Jordan. 



LUKE. 
:-:. in. 21—23. 
and a voice came from heaven, which 
said, Thon art my beloved Son ; in 
thee I am well pleased. 

_: And Jesus himself began to be 
about thirty years of age. 



JOHN 



Desert ofJudea. 



CH. IV, 1 — 13. 

: Jesus, being full of the Holy 
Ghost, returned from Jordan, and was 
led by the Spirit into the wilder- 
ness, 

2 Being forty days tempted of the 
devil. And in those days he did eat 
nothing : and when they were ended, 
he afterward hungered. 

3 And the devil said unto him, If 
thou be the Son of God, command this 
stone that it be made bread. 

4 And Jesus answered him, saying, 
It is written, That man shall not live 
by bread alone, but bv every word of 
God. 

9 And he brought him to Jerusalem, 
and set him on a pinnacle of the tem- 
ple, and said unto him, If thou be the 
Son of God, cast thyself down from 
hence : 

10 For it is written, He shall give 
his angels charge over thee, to keep 
thee : 

11 And in their hands they shall 
bear thee up, lest at any time thou 
dash thy foot against a stone. 

12 And Jesus answering, said unto 
him, It is said, Thou shalt not tempt 
the Lord thy God. 

5 And the devil, taking him up into 
a high mountain, shewed unto him, all 
the kingdoms of the world in a moment 
of time. 

6 And the devil said unto him, All 
this power will I give thee, and the 
glory of them : for that is delivered 
unto me, and to whomsoever I will. 
I give it. 

U thou therefore wilt worship 
me, all shall be thine. 

8 And Jesus answered and said 



the temptations : but Luke does not affirm the order ; whereas Matthew uses parti-, . 
v. 2 and 8, which seem to fix it as he has written. Xewcome. 



88 



HARMONY OF 



[part II. 



§ 16. The Temptation. 



MATTHEW. 

CH. IV. 1 11. 

Thou shalt worship the Lord thy God, 
and him only shalt thou serve. 

11 Then the devil leaveth him, and 
behold, angels came and ministered 
unto him. 



MARK. 



§ 17. Preface to 



sec. 16, 17.] 



THE GOSPELS. 



89 



Desert of Judea. 



LUKE. 
OH. iv. 1—13. 

unto him, Get thee behind me, Satan : 
for it is written, Thou shalt worship 
the Lord thy God, and him only shalt 
thou serve. 

13 And when the devil had ended 
all the temptation, he departed from 
him for a season. 



JOHN. 



John's Gospel. 



OH. I. 1—18. 

In the beginning was the Word, 
and the Word was with God, and the 
Word was God. 

2 The same was in the beginning 
with God. 

3 All things were made by him ; 
and without him was not anything 
made that was made. 

4 In him was life ; and the life was 
the light of men. 

5 And the light shineth in dark- 
ness ; and the darkness comprehended 
it not. 

6 There was a man sent from God, 
whose name ivas John. 

7 The same came for a witness, to 
bear witness of the Light, that all men 
through him might believe. 

8 He was not that Light, but was 
sent to bear witness of that Light. 

9 That was the true Light, which 
lighteth every man that cometh into 
the world. 

10 He was in the world, and the 
world was made by him, and the world 
knew him not. 

11 He came unto his own, and his 
own received him not. 

12 But as many as received him, to 
them gave he power to become the 
sons of God, even to them that believe 
on his name : 

13 Which were born, not of blood, 
nor of the will of the flesh, nor of the 
will of man, but of God. 

14 And the Word was made flesh, 
and dwelt among us, (and we beheld 
his glory, the glory as of the only be- 
gotten of the Father,) full of grace and 
truth. 

15 John bare witness of him, and 
cried, saying, This was he of whom I 
spake, He that cometh after me, is 



90 



HARMONY OF 



[part II. 



§ 17. Preface to 



MATTHEW. 



MABK. 



§ 18. Testimony of John the Baptist 



John i. 21.] John means that he was not really Elias risen from the dead. But 
when Jesus says, (Matth. xvii. 12, and xi. 14,) that Elias was come already, he means 
that John had appeared in the spirit and power of Elias. Luke i. 1 7. Thus likewise, 



SECT. 17, 18.] 



THE GOSPELS. 



91 



John's Gospel. 



LUKE. 



JOHN. 

CH. I. 1 18. 

preferred before me ; for he was before 
me. 

16 And of his fulness have all we 
received, and grace for grace. 

17 For the law was given by Moses, 
but grace and truth came by Jesus 
Christ. 

18 No man hath seen God at any 
time ; the only begotten Son, which is 
in the bosom of the Father, he hath 
declared Mm. 



to Jesus. Bethany beyond Jordan. 



ch. i. 19—34. 

19 And this is the record of John, 
when the Jews sent priests and Levites 
from Jerusalem, to ask him, Who art 
thou? 

20 And he confessed, and denied 
not ; but confessed, I am not the 
Christ. 

21 And they asked him, What 
then 1 Art thou Elias ] And he saith, 
I am not. Art thou that prophet ? 
And he answered, No. 

22 Then said they unto him, Who 
art thou ? that we may give an answer 
to them that sent us. What sayest 
thou of thyself 1 

23 He said,* I am the voice of 
one crying in the wilderness, Make 
straight the way of the Lord, as said 
the prophet Esaias. 

24 And they which were sent were 
of the Pharisees. 

25 And they asked him, and said 
unto him, Why baptizest thou then, 
if thou be not that Christ, nor Elias, 
neither that prophet ? 

26 John answered them, saying, I 
baptize with water : but there stand- 
eth one among you, whom ye know 
not. 

27 He it is, who coming after me, 
is preferred before me, whose shoe's 
iatchet I am not worthy to unloose. 



* Is. xl. 3. 



John here denies that he is one of the ancient prophets again appearing on earth : see 
Luke ix. 19 ; with which our Lord's assertion that he was an eminent prophet, Luke vii. 
28, seems perfectly consistent. Newcome. 



92 



HARMONY OF 



[part II. 



§18. Testimony of John the Baptist 



MATTHEW. 



MAEK. 



§ 19. Jesus gains 



SECT. 18, 19.] 



THE GOSPELS. 



93 



to Jesus. Bethany beyond Jordan. 



LUKE, 



JOHN. 

ch. i. 19—34. 

28 These things were done in 
Bethabara beyond Jordan, where John 
was baptizing. 

29 The next day John seeth Jesus 
coming unto him, and saith, Behold 
the Lamb of God, which taketh away 
the sin of the world ! 

' 30 This is he of whom I said, After 
me cometh a man which is preferred 
before me ; for he was before me. 

31 And I knew him not : but that 
he should be made manifest to Israel, 
therefore am I come baptizing with 
water. 

32 And John bare record, saying, 
I saw the Spirit descending from hea- 
ven like a dove, and it abode upon 
him. 

33 And I knew him not : but he 
that sent me to baptize with water, 
the same said unto me, Upon whom 
thou shalt see the Spirit descending 
and remaining on him, the same is he 
which baptizeth with the Holy Ghost. 

34 And I saw and bare record, that 
this is the Son of God. 



disciples. The Jordan. Galilee. 



ch. i. 35 — 51. 

35 Again the next day after, John 
stood, and two of his disciples ; 

36 And looking upon Jesus as he 
walked, he saith, Behold the Lamb of 
God! 

37 And the two disciples heard him 
speak, and they followed Jesus. 

38 Then Jesus turned, and saw 
them following, and saith unto them, 
What seek ye ? They said unto him, 
Rabbi, (which is to say, being in- 
terpreted, Master,) where dwellest 
thou? 

39 He saith unto them, Come and 
see. They came and saw where he 
dwelt, and abode with him that day : 
for it was about the tenth hour. 

40 One of the two which heard 
John speak, and followed him, was 
Andrew, Simon Peter's brother. 

41 He first findeth his own brother 
Simon, and saith unto him, We have 
found the Messias ; which is, being 
interpreted, the Christ. 



91 



HARMONY OF 



[part II. 



§ 19. Jesus gains 



MATTHEW. 



MABK. 



John i. 42.] Kings and princes very often changed the names of those who held 
offices under them, particularly when they first attracted their notice and were taken 
into their employ ; and when subsequently they were elevated to some new station, 
and crowned with additional honours. Gen. xli. 45 ; and xvii. 5 ; and xxxii. 28 ; 
and xxxv. 10 ; 2 Kin. xxiii. 34, 35 ; and xxiv. 17 ; Dan. i. 6. Hence a name (a new 
name) occurs tropically, as a token of honour, in Phil. ii. 9 ; Heh. i. 4 ; Rev. ii. 17. See 
also Mark iii. 17. Jahn's Archseol. § 164. 



SECT. 19.] 



THE GOSPELS. 



95 



disciples. The Jordan. Galilee. 



LUKE. 



JOHN. 
ch. i. 35—51. 

42 And he brought him to Jesus. 
And when Jesus beheld him, he said, 
Thou art Simon the son of Jona : thou 
shalt be called Cephas ; which is, by 
interpretation, a stone. 

43 The day following Jesus would 
go forth into Galilee, and findeth 
Philip, and saith unto him, Follow 
me. 

44 Now Philip was of Bethsaida, 
the city of Andrew and Peter. 

45 Philip findeth Nathanael, and 
saith unto him, We have found him 
of whom Moses in the law, and the 
prophets, did write, Jesus of Naza- 
reth the son of Joseph. 

46 And Nathanael said unto him, 
Can there any good thing come out of 
Nazareth ? Philip saith unto him, 
Come and see. 

47 Jesus saw Nathanael coming to 
him, and saith of him, Behold an 
Israelite indeed, in whom is no 
guile ! 

48 Nathanael saith unto him, 
Whence knowest thou me % Jesus 
answered and said unto him, Be- 
fore that Philip called thee, when 
thou wast under the fig-tree, I saw 
thee. 

49 Nathanael answered and saith 
unto him, Rabbi, thou art the Son 
of God ; thou art the King of Is- 
rael. 

50 Jesus answered and said unto 
him, Because I said unto thee, I saw 
thee under the fig-tree, believest thou ? 
thou shalt see greater things than 
these. 

51 And he saith unto him, Verily, 
verily, I say unto you, Hereafter ye 
shall see heaven open, and the angels 
of God ascending and descending 
upon the * Son of man. 



* Gen. xxviii. 12. 



John i. 45, Nathanael.] This apostle is supposed to be the same with Bartholomew, 
of whom John says nothing ; and the others make no mention of Nathanael. This 
seems to have been his proper name ; since the name of Bartholomew is not a proper name, 
but only signifies the son of Ptolomy. Nathanael is also ranked among the Apostles to 
whom Jesus showed himself. John xxi. 2 — 4. A. Clarke, in loc. 



96 



HARMONY OF 



[PART II. 



§ 20. The Marriage 



MATTHEW. 



MARK. 



SECT. 20.] 



THE GOSPELS. 



97 



at Cana of Galilee. 



LUKE. 



JOHN. 

CH. II. 1—12. 

And the third day there was a mar- 
riage in Cana of Galilee ; and the 
mother of Jesus was there. 

'2 And both Jesus was called, and 
his disciples, to the marriage. 

3 And when they wanted wine, the 
mother of Jesus saith unto him, They 
have no wine. 

4 Jesus saith unto her, Woman, 
what have I to do with thee 1 mine 
hour is not yet come. 

5 His mother saith unto the ser- 
vants, Whatsoever he saith unto you, 
do it. 

6 And there were set there six 
water-pots of stone, after the manner 
of the purifying of the Jews, contain- 
ing two or three firkins apiece. 

7 Jesus saith unto them, Fill the 
water-pots with water. And they 
filled them up to the brim, 

8 And he saith unto them, Draw 
out now, and bear unto the governor 
of the feast. And they bare it. 

9 When the ruler of the feast had 
tasted the water that was made wine, 
and knew not whence it was, (but the 
servants which drew the water knew,) 
the governor of the feast called the 
bridegroom, 

10 And saith unto him, Every man 
at the beginning doth set forth good 
wine ; and when men have well 
drunk, then that which is worse : but 
thou hast kept the good wine until 
now. 

11 This beginning of miracles did 
Jesus in Cana of Galilee, and mani- 
fested forth his glory ; and his disci- 
ples believed on him. 

12 After this he went down to 
Capernaum, he, and his mother, and 
his brethren, and his disciples ; and 
they continued there not many days. 



PART III. 
OUR LORD'S FIRST PASSOVER, 

AND THE 

SUBSEQUENT TRANSACTIONS 

UNTIL THE SECOND. 



Time. One year, 



h 2 



100 



HAEMONY OF 



[PART III. 



21. At the Passover Jesus drives 



MATTHEW. 



MAEK. 



§ 22. Our Lord's discourse 



sec. 21, 22.] 



THE GOSPELS. 



101 



the traders out of the Temple. Jerusalem. 



LUKE. 



JOHN. 
ch. ii. 13—25. 

13 And the Jews' passover was at 
hand, and Jesus went up to Jerusalem. 

14 And found in the temple those 
that sold oxen, and sheep, and doves, 
and the changers of money, sitting : 

15 And when he had made a 
scourge of small cords, he drove them 
all out of the temple, and the sheep, 
and the oxen ; and poured out the 
changers' money, and overthrew the 
tables ; 

16 And said unto them that sold 
doves, Take these things hence : 
make not my Father's house an house 
of merchandise. 

17 And his disciples remembered 
that it was written,* The zeal of thine 
house hath eaten me up. 

18 Then answered the Jews, and 
said unto him, What sign shewest 
thou unto us, seeing that thou doest 
these things 1 

19 Jesus answered and said unto 
them, Destroy this temple, and in three 
days I will raise it up. 

20 Then said the Jews, Forty and 
six years was this temple in building, 
and wilt thou rear it up in three days 1 

21 But he spake of the temple of 
his body. 

22 When therefore he was risen 
from the dead, his disciples remem- 
bered that he had said this unto them : 
and they believed the scripture, and 
the word which Jesus had said. 

23 Now, when he was in Jerusa- 
lem at the passover, in the feast-day, 
many believed in his name, when they 
saw the miracles which he did. 

24 But Jesus did not commit him- 
self unto them, because he knew all 
men. 

25 And needed not that any should 
testify of man : for he knew what was 
in man. 



with Nicodemus. Jerusalem. 



ch. in. 1 — 21. 

There was a man of the Pharisees 
named Nicodemus, a ruler of the 
Jews : 

2 The same came to Jesus bv night, 



Ps. lxix. 9. 



102 



HAKMONY OF 



[PAET III. 



22. Our Lord's discourse 



MATTHEW. 



MAEK. 



sec. 22. 



THE GOSPELS. 



103 



with Nicodemus. Jerusalem. 



LUKE. 



JOHN. 

CH. III. 1 21. 

and said unto him, Rabbi, we know 
that thon art a teacher come from 
God : for no man can do these mira- 
cles that thon doest, except God be 
with him. 

3 Jesns answered and said onto him. 
Verily, verily, I say nnto thee. Except 
a man be born again, he cannot see 
the kingdom of God. 

-A Nicodemus saith unto him, How 
can a man be born when he is old ? 
can he enter the second time into his 
mothers womb, and be born ? 

5 Jesus answered, Verily, verily, I 
say unto thee, Except a man be born 
of water, and of the Spirit, he cannot 
enter into the kingdom of God 

6 That which is born of the flesh, 
is flesh ; and that which is born of the 
Spirit, is spirit. 

7 Marvel not that I said unto thee, 
Ve must be born again. 

5 The wind bloweth where it list- 
eth, and thou hearest the sound there- 
of, but canst not tell whence it com- 
eth, and whither it goeth : so is every- 
one that is born of the Spirit. 

9 Xicodemus answered and said 
unto him, How can these things be ? 

10 Jesus answered and said unto 
him, Art thou a master of Israel, and 
knowest not these things 

11 Verily, verily, I say unto thee, 
We speak that we do know, an:; tes- 
tify that we have seen ; and ye re- 
ceive not our witness. 

12 If I have told you earthly things, 
and ye believe not, how shall ye be- 
lieve if I tell you of heavenly tilings ! 

13 And no man hath ascended up 
to heaven, but he that came down from 
heaven, even the Son of man which is 
in heaven. 

14 And as* Moses lifted up the ser- 
pent in the wilderness, even so must 
the Son of man be lifted up : 

15 That whosoever believeth in him 
should not perish, but have eternal 
life. 

16 For God so loved the world, that 
he gave his only begotten Son. that 



: 



104 



HAEMONY OF 



[part III. 



22. Our Lord's discourse 



MATTHEW. 



MARK. 



23. Jesus remains in Judea and baptizes. 



sec. 22, 23.] 



THE GOSPELS. 



105 



with Nicodemus. Jerusalem. 



LUKE. 



JOHN. 

CH. III. 1 — 21. 

whosoever believeth in him, should 
not perish, but have everlasting life. 

17 For God sent not his Son into 
the world to condemn the world, but 
that the world through him might be 
saved. 

18 He that believeth on him, is not 
condemned : but he that believeth not, 
is condemned already, because he 
hath not believed in the name of the 
only begotten Son of God. 

19 And this is the condemnation, 
that light is come into the world, and 
men loved darkness rather than light, 
because their deeds were evil. 

20 For every one that doeth evil 
hateth the light, neither cometh to the 
light, lest his deeds should be re- 
proved. 

21 But he that doeth truth, cometh 
to the light, that his deeds may be 
made manifest, that they are wrought 
in God. 



Further testimony of John the Baptist. 



ch. in. 22—36. 

22 After these things came Jesus 
and his disciples into the land of 
Judea ; and there he tarried with them, 
and baptized. 

23 And John also was baptizing in 
iEnon, near to Salim, because there 
was much water there : and they 
came, and were baptized. 

24 For John was not yet cast into 
prison. 

25 Then there arose a question be- 
tween some of John's disciples and the 
Jews, about purifying. 

26 And they came unto John and 
said unto him, Rabbi, he that was 
with thee beyond Jordan, to whom 
thou bearest witness, behold, the same 
baptizeth, and all men come to him. 

27 John answered and said, A man 
can receive nothing, except it be given 
him from heaven. 

28 Ye yourselves bear me witness, 
that I said, I am not the Christ, but 
that I am sent before him. 

29 He that hath the bride is the 
bridegroom : but the friend of the 
bridegroom, which standeth and hear- 



106 



HARMONY OF 



[part III. 



§ 23. Jesus remains in Judea and baptizes. 



MATTHEW. 



MAEK. 



§ 24. Jesus departs into Galilee 



CH. iv. 12. 



12 Now, when Jesus had heard that 
John was cast into prison, he departed 
into Galilee. 

ch. xiv. 3 — 5 

3 For Herod had laid hold on John, 
and bound him, and put Mm in prison 
for Herodias' sake, his brother Philip's 
wife. 

4 For John said unto him, It is not 
lawful for thee to have her. 

5 And when he would have put him 
to death, he feared the multitude, be- 
cause they counted him as a prophet. 



ch. i. 14. 



14 Now, after that John was put in 
prison, Jesus came into Galilee. 
ch. vi. 17—20. 

17 For Herod himself had sent 
forth and laid hold upon John, and 
bound him in prison for Herodias' 
sake, his brother Philip's wife : for he 
had married her. 

18 For John had said unto Herod, 
It is not lawful for thee to have thy 
brother's wife. 

19 Therefore Herodias had a quar- 
rel against him, and would have killed 
him ; but she could not : 

20 For Herod feared John, know- 
ing that he was a just man and an holy, 
and observed him : and when he heard 
him, he did many things, and heard 
him gladly. 



sec. 23, 24.] 



THE GOSPELS. 



107 



Further testimony of John the Baptist. 



LUKE. 



JOHN. 

ch. in. 22—36. 

eth him, rejoiceth greatly, because of 

the bridegroom's voice : this my joy 

therefore is fulfilled. 

30 He must increase, but I must 
decrease. 

31 He that cometh from above, is 
above all : he that is of the earth is 
earthly, and speaketh of the earth : he 
that cometh from heaven is above all. 

32 And what he hath seen, and 
heard, that he testifieth ; and no man 
receiveth his testimony. 

33 He that hath received his testi- 
mony, hath set to his seal that God is 
true. 

34 For he whom God hath sent, 
speaketh the words of God : for God 
giveth not the Spirit by measure unto 
him. 

35 The Father loveth the Son, and 
hath given all things into his hand. 

36 He that believeth on the Son 
hath everlasting life : and he that 
believeth not the Son, shall not see 
life ; but the wrath of God abideth 
on him. 



after John's imprisonment. 



CH, iv. 14. 



14 And Jesus returned in the pow- 
er of the Spirit into Galilee : 



ch. in. 19, 20. 

19 But Herod the tetrarch, being re- 
proved by him for Herodias his brother 
Philip's wife, and for all the evils 
which Herod had done, 

20 Added yet this above all, that he 
shut up John in prison. 



ch. iv. 1 — 3. 

When therefore the Lord knew 
how the Pharisees had heard that 
Jesus made and baptized more disci- 
ples than John, 

2 (Though Jesus himself baptized 
not, but his disciples,) 

3 He left Judea, and departed again 
into Galilee. 



108 



HARMONY OF 



[part III. 



§ 25. Our Lord's discourse with the Samaritan woman. 



MAEK. 



sec. 25.] 



THE GOSPELS. 



109 



Many Samaritans believe on him. Shechem or Neapoli 



LUKE. 



JOHN. 

ch. iv. 4 — 42. 

4 And he must needs go through 
Samaria. 

5 Then cometh he to a city of Sa- 
maria, which is called Sychar, near to 
the parcel of ground that Jacob gave 
to his son Joseph. 

6 Now Jacob's well was there. 
Jesus therefore being wearied with 
his journey, sat thus on the well : and 
it was about the sixth hour. 

7 There cometh a woman of Sama- 
ria to draw water ; Jesus saith unto 
her, Give me to drink. 

8 (For his disciples were gone away 
unto the city to buy meat.) 

9 Then saith the woman of Sama- 
ria unto him, How is it that thou, be- 
ing a Jew, askest drink of me, which 
am a woman of Samaria ? for the 
Jews have no dealings with the Sama- 
ritans. 

10 Jesus answered and said unto 
her, If thou knewest the gift of God, 
and who it is that saith to thee, Give 
me to drink ; thou wouldest have asked 
of him, and he would have given thee 
living water. 

11 The woman saith unto him, Sir, 
thou hast nothing to draw with, and 
the well is deep : from whence then 
hast thou that living water 1 

12 Art thou greater than our father 
Jacob, which gave us the well, and 
drank thereof himself, and his child- 
ren, and his cattle 1 

13 Jesus answered and said unto 
her, Whosoever drinketh of this water, 
shall thirst again : 

14 But whosoever drinketh of the 
water that I shall give him, shall never 
thirst ; but the water that I shall give 
him, shall be in him a well of water 
springing up into everlasting life. 

15 The woman saith unto him, Sir, 
give me this water, that I thirst not, 
neither come hither to draw. 

16 Jesus saith unto her, Go call thy 
husband, and come hither. 

17 The woman answered and said, 
I have no husband. Jesus said unto 
her, Thou hast well said, I have no 
husband : 

18 For thou hast had five hus- 



110 



HARMONY OF 



[PART III. 



§ 25. Our Lord's discourse with the Samaritan woman. 



MATTHEW. 



MAEK. 






THE GOSPELS. 



Ill 



Manv Samaritans believe on him. Shechem or NeapoHs. 



LUKE. 



JOHN. 

ch. iv. 4 — 12. 
bands, and he whom thou now hast, is 
not thy husband : in that saidst thou 
truly. 

19 The woman saith unto him, Sir, 
I perceive that thou art a prophet. 

•20 Our fathers worshipped in this 
mountain ; and ye say. that in Jerusa- 
lem is the place where men ought to 
worship. 

21 Jesus saith unto her, Woman, 
believe me, the hour cometh, when ye 
shall neither in this mountain, nor yet 
at Jerusalem, worship the Father. 

22 Ye worship ye know not what : 
we know what we worship, for salva- 
tion is of the Jews. 

23 But the hour cometh, and now 
is, when the true worshippers shall 
worship the Father in spirit and in 
truth : for the Father seeketh such to 
worship him. 

24 God is a Spirit : and they that 
worship him, must worship him in 
spirit and in truth. 

25 The woman saith unto him, I 
know that Messias cometh, which is 
called Christ ; when he is come, he 
will tell us all things. 

26 Jesus saith unto her, I that 
speak unto thee am he. 

27 And upon this came his disci- 
ples, and marvelled that he talked 
with the woman : yet no man said, 
What seekest thou \ or, Why talkest 
thou with her ? 

2S The woman then left her water- 
pot, and went her way into the city, 
and saith to the men, 

29 Come, see a man which told me 
all things that ever I did : is not this 
the Christ ? 

30 Then they went out of the city, 
and came unto him. 

31 In the meanwhile his disciples 
prayed him, saying. Master, eat. 

32 But he said unto them, I have 
meat to eat that ye know not of. 

33 Therefore said the disciples one 
to another, Hath any man brought him 
aught to eat ? 

34 Jesus saith unto them, My meat 
is to do the will of him that sent me. 
and to finish his work. 



112 



HARMONY OF 



[PART III. 



§ 25. Our Lord's discourse with the Samaritan woman. 



MATTHEW. 



MABK. 



§ 26. Jesus teaches 



CH. iv. 17. 
17 From that time Jesus began to 
preach, and to say, Repent : for the 
kingdom of heaven is at hand. 



ch. i. 14, 15. 

preaching the gospel of the kingdom of 
God, 

15 And saying, The time is ful- 
filled, and the kingdom of God is at 
hand ; repent ye, and believe the gos- 
pel. 



27. Jesus, again at Cana, heals the son 



sec. 25, 26, 27.] 



THE GOSPELS. 



113 



Many Samaritans believe on him. Shechem or Neapolis. 



LUKE. 



JOHN. 

ch. iv. 4 — 42. 

35 Say not ye, There are yet four 
months, and then cometh harvest 1 be- 
hold, I say unto you, Lift up your 
eyes, and look on the fields ; for they 
are white already to harvest. 

36 And he that reapeth receiveth 
wages, and gathereth fruit unto life 
eternal : that both he that soweth, 
and he that reapeth, may rejoice 
together. 

37 And herein is that saying true, 
One soweth, and another reapeth. 

38 I sent you to reap that whereon 
ye bestowed no labour : other men la- 
boured, and ye are entered into their 
labours. 

39 And many of the Samaritans of 
that city believed on him for the say- 
ing of the woman, which testified, He 
told me all that ever I did. 

40 So when the Samaritans were 
come unto him, they besought him 
that he would tarry with them : and 
he abode there two days. 

41 And many more believed, be- 
cause of his own word ; 

42 And said unto the woman, Now 
we believe, not because of thy saying : 
for we have heard Mm ourselves, and 
know that this is indeed the Christ, 
the Saviour of the world. 



publicly in Galilee. 



ch. iv. 14, 15. 
and there went out a fame of him 
through all the region round about. 

15 And he taught in their syna- 
gogues, being glorified of all. 



ch. iv. 43 — 45. 

43 Now, after two days he departed 
thence, and went into Galilee. 

44 For Jesus himself testified, that 
a prophet hath no honour in his own 
country. 

45 Then when he was come into 
Galilee, the Galileans received him, 
having seen all the things that he did 
at Jerusalem at the feast : for they 
also went unto the feast. 



of a nobleman lying ill at Capernaum. Carta of Galilee. 



ch. iv. 46 — 54. 

46 So Jesus came again into Cana 
of Galilee, where he made the water 
wine. And there was a certain noble- 
man, whose son was sick at Caper- 
naum. 

47 When he heard that Jesus was 



114 HARMONY OF [part hi. 

§ 27. Jesus, again at Cana, heals the son 



MATTHEW 



MARK. 



§ 28. Jesus is rejected at Nazareth, 



sec. 27, 28.] 



THE GOSPELS. 



115 



of a nobleman lying ill at Capernaum. Cana of Galilee. 



LUKE. 



JOHN. 

ch. iv, 46 — 54. 
come out of Judea into Galilee, he 
went unto him, and besought him that 
he would come down, and heal his 
son : for he was at the point of 
death. 

48 Then said Jesus unto him, Ex- 
cept ye see signs and wonders, ye will 
not believe. 

49 The nobleman saith unto him, 
Sir, come down ere my child die. 

50 Jesus saith unto him, Go thy 
way ; thy son liveth. And the man 
believed the word that Jesus had 
spoken unto him, and he went his 
way. 

51 And as he was now going down, 
his servants met him, and told Mm, 
saying, Thy son liveth. 

52 Then inquired he of them the 
hour when he began to amend. And 
they said unto him, Yesterday at the 
seventh hour the fever left him. 

53 So the father knew that it was 
at the same hour, in the which Jesus 
said unto him, Thy son liveth : and 
himself believed, and his whole 
house. 

54 This is again the second mira- 
cle that Jesus did, when he was come 
out of Judea into Galilee. 



and fixes his abode at Capernaum. 



- ch. iv. 16—31. 

16 And he came to Nazareth, where 
he had been brought up : and, as his 
custom was, he went into the syna- 
gogue on the sabbath-day, and stood 
up for to read. 

17 And there was delivered unto 
him the book of the prophet Esaias. 
And when he had opened the book, 
he found the place where it was writ- 
ten,* 

18 The Spirit of the Lord is upon 
me, because he hath anointed me to 
preach the gospel to the poor ; he 
hath sent me to heal the broken- 
hearted, to preach deliverance to the 
captives, and recovering of sight to 
the blind, to set at liberty them that 
are bruised, 



* Is. lxi. 1, and lviii. 6. 



i 2 



116 



HARMONY OF 



[PART III. 



§ 28. Jesus is rejected at Nazareth, 



MATTHEW. 
ch. iv. 13—16. 



MARK. 



Luke iv. 20, sat down.} The service of the synagogue consisted of reading the 
scriptures, prayer, and preaching. The posture in which the latter was performed, 
whether in the synagogue or elsewhere, (see Matth. v. 1 ; Luke v. 3,) was sitting. 
Accordingly when our Saviour had read the portion of scripture, in the synagogue at 
Nazareth, of which he was a member, having been brought up in that city, and then, 
instead of retiring to his place, sat down in the desk or pulpit, it is said " the eyes of all 
that were present were fastened upon him," because they perceived, by his posture, that he 
Avas about to preach to them. See also Acts xiii. 14, 15. Jennings, Ant. 375. 



sec. 28.] 



THE GOSPELS. 



117 



and fixes his abode at Capernaum. 



LUKE. 
ch. iv. 16—31. 

19 To preach the acceptable year 
of the Lord. 

20 And he closed the book, and he gave 
it again to the minister, and sat down. 
And the eyes of all them that were in 
the synagogue were fastened on him. 

21 And he began to say unto them, 
This day is the scripture fulfilled in 
your ears. 

22 And all bare him witness, and 
wondered at the gracious words which 
proceeded out of his mouth. And 
they said, Is not this Joseph's son % 

23 And he said unto them, Ye will 
surely say unto me this proverb, Phy- 
sician, heal thyself: whatsoever w T e 
have heard done in Capernaum, do 
also here in thy country. 

24 And he said, Verily, I say unto 
you, No prophet is accepted in his 
own country. 

25 But I tell you of a truth, many 
widows were in Israel in the days of 
Elias, when the heaven was shut up 
three years and six months, when great 
famine was throughout all the land : 

26 But unto none of them was 
Elias sent, save unto Sarepta, a city 
of Sidon, unto a woman that was a 
widow * 

27 And many lepers were in Israel 
in the time of Eliseus the prophet ; and 
none of them was cleansed, saving 
Naaman the Syrian .f 

28 And all they in the synagogue, 
when they heard these things, were 
filled with wrath, 

29 And rose up, and thrust him out j 
of the city, and led him unto the brow 
of the hill, (whereon their city was 
built,) that they might cast him down 
headlong. 

* 1 Kings xvii. 1, 9. 



JOHN. 



f 2 Kings v. 14. 



Luke iv. 20, to the minister.'] This word denotes only a subordinate officer, who 
attended the minister and obeyed his orders in what concerned the more servile part of 
the work. Among other things he had charge of the sacred books, and delivered them to 
those to whom he was commanded by his superiors to deliver them. After the reading 
was over, he deposited them in their proper place. Campbell, in loc. 

Luke iv. 29, the brow of the hill.'] The accuracy of this description is attested by 
travellers, to this day. See Robinson's Travels in Palestine, vol. iii., pp. 186, 187. 



118 



HARMONY OF 



[part III. 



§ 28. Jesus is rejected at Nazareth, 



MATTHEW. 
ch. iv. 13—16. 



13 And leaving Nazareth, he came 
and dwelt in Capernaum, which is 
upon the sea-coast, in the borders of 
Zabulon and Napthalim ; 

14 That it might be fulfilled which 
was spoken by Esaias the prophet, 
saying,* 

15 The land of Zabulon, and the 
land of Napthalim, by the way of 
the sea, beyond Jordan, Galilee of the 
Gentiles : 

16 The people which sat in dark- 
ness, saw great light ; and to them 
which sat in the region and shadow 
of death, light is sprung up. 



MABK. 



§ 29. The call of Simon Peter and Andrew, and of James 

ch. iv. 18—22. ch. i. 16—20. 

18 And Jesus, walking by the sea 16 Now as he walked by the sea of 
of Galilee, saw two brethren, Simon ; Galilee, he saw Simon, and Andrew 
called Peter, and Andrew his brother, his brother, 



Is. ix. 1. 



Matth. iv. 18, walking.'] Matthew says that the disciples were called by Christ 
while walking by the sea, because that calling followed the walk by the sea. " We say 
that a thing was done by one walking in this or that place, because he took such a 
walk, whether he who did the act was then walking, or sitting or standing." Spanh. 
dub. lxxii. v. 2. This remark reconciles "walking;' Matth. iv. 18 with "stood;' 
Luke v. 1. A like remark may be made with respect to the passages placed parallel 
to Luke v. 6. Jesus is concisely represented as if he had at first seen Peter and 
Andrew casting a net into the sea, because they were employed thus in consequence of 
the interview. 

Luke does not deny that more than Simon were seen, nor does he affirm that Simon 



sec. 28, 29.] 



THE GOSPELS. 



119 



and fixes his abode at Capernaum. 



LUKE. 

ch. iv. 16—31. 

30 But he, passing through the 
midst of them, went his way, 

31 And came down to Capernaum, 
a city of Galilee, 



john. 



and John, with the miraculous draught of fishes. Near Capernaum. 



ch. v. 1 — 11. 
And it came to pass, that as the 
people pressed upon him to hear the 
word of God, he stood by the lake of 
Gennesaret, 

2 And saw two ships standing by 
the lake : but the fishermen were 
gone out of them, and were washing 
their nets. 

3 And he entered into one of the 
ships, which was Simon's, and prayed 
him that he would thrust out a little 
from the land. And he sat down, and 
taught the people out of the ship. 

4 Now, when he had left speaking, 
he said unto Simon, Launch out into 
the deep, and let down your nets for 
a draught. 

5 And Simon, answering, said unto 
him, Master, we have toiled all the 
night, and have taken nothing ; never- 
theless, at thy word I will let down 
the net. 



alone was seen. Indeed our Lord is said to have seen tivo ships by the lake. The 
calling of others beside Simon not only is not denied by Luke, but is sufficiently indi- 
cated in v. 11. The words of Matthew (v. 21) " going on from thence" are not to be 
understood as implying a great distance, but as relating to the neighbouring shore. 
Matthew relates the principal fact, the calling and the following ; Luke has the accom- 
panying circumstances. And there is a remarkable harmony between them. Matthew 
records the repairing of their nets by the fishermen; Luke shows how they became 
broken, — by the great draught they had taken. What is related by Luke, is not de- 
nied by Matthew, but omitted only. Nothing, indeed, is more common than to find the 
omission of some supplied by the other Evangelists. Newcome. 



120 



HARMONY OF 



[part III. 



29. The call of Simon Peter and Andrew, and of James 



MATTHEW. 

ch. iv. 18—22. 



casting a net into the sea ; for they 
were fishers. 

19 And he saith unto them, Follow 
me, and I will make you fishers of 
men. 

20 And they straightway left their 
nets, and followed him. 

21 And going on from thence, he 
saw other two brethren, James the son 
of Zebedee, and John his brother, in 
a ship with Zebedee their father, 
mending their nets : and he called 
them. 

22 And they immediately left the 
ship, and their father, and followed 
him. 



MABK. 

ch. i. 16—20. 



casting a net into the sea : 
for they were fishers. 

17 And Jesus said unto them, Come 
ye after me, and I will make you to 
become fishers of men. 

18 And straightway they forsook 
their nets, and followed him. 

19 And when he had gone a little 
farther thence, he saw James the son 
of Zebedee, and John his brother, who 
also were in the ship mending their 
nets. 

20 And straightway he called them : 
and they left their father Zebedee in 
the ship with the hired servants, and 
went after him. 



§ 30. The healing of a demoniac 



ch. i. 21—28. 

21 And they went into Capernaum ; 
and straightway on the sabbath-day 
he entered into the synagogue and 
taught. 

22 And they were astonished at his 
doctrine : for he taught them as one that 
had authority, and not as the scribes. 

23 And there was in their syna- 
gogue a man with an unclean spirit ; 
and he cried out, 

24 Saying, Let us alone ; what 
have we to do with thee, thou Jesus 
of Nazareth ? art thou come to de- 



Matt. iv. 21, with Zebedee their father.'] The death of Zehedee is nowhere men- 
tioned in the gospels ; yet an undesigned coincidence, and proof of the veracity of the 
Evangelists, is evident by comparing this place with others, in which his death is tacitly 
alluded to. Thus, in Chap. viii. 21, it is related that "another of his disciples said 



sec. 29, 30. 



THE GOSPELS. 



121 



and John, with the miraculous draught of fishes. Near Capernaum. 



LUKE. 

CH. V. 1—11. 

6 And when they had this done, 
they enclosed a great multitude of 
fishes : and their net brake. 

7 And they beckoned unto their 
partners, which were in the other ship, 
that they should come and help them. 
And they came, and filled both the 
ships, so that they began to sink. 

8 When Simon Peter saw it, he 
fell down at Jesus' knees, saying, De- 
part from me ; for I am a sinful man, 
Lord. 

9 For he was astonished, and all 
that were with him, at the draught of 
the fishes which they had taken : 

10 And so was also James and 
John the sons of Zebedee, which were 
partners with Simon. And Jesus said 
unto Simon, Fear not : from hence- 
forth thou shalt catch men. 

11 And when they had brought 
their ships to land, they forsook all, 
and followed him. 



JOHN. 



in the Synagogue. Capernaum. 



ch. iv. 31 — 3i 



and taught them on the Sabbath-days. 

32 And they were astonished at 
his doctrine : for his word was with 
power. 

33 And in the synagogue there was 
a man which had a spirit of an un- 
clean devil ; and he cried out with a 
loud voice, 

34 Saying, Let us alone ; what 
have we to do with thee, thou Jesus 



unto him, Lord, suffer me first to go and bury my father ; " and in Chap. xx. 20, it is 
said, " Then came to him the mother of Zebedee's children, with her sons, worship- 
ping him," &c. See also Chap, xxvii. 55. Blunt, Veracity of the Gospels, Sec. I. 2. 
See note on Mark vi. 3 ; Post, § 55. 



122 



HARMONY OF 



[PABT III. 



§ 30. The healing of a demoniac 



MATTHEW. 



MASK. 

ch. i. 21—28. 
stroy us % I know thee who thou art, 
the Holy One of God. 

25 And Jesus rebuked him, saying, 
Hold thy peace, and come out of him. 

26 And when the unclean spirit 
had torn him, and cried with a loud 
voice, he came out of him. 

27 And they were all amazed, inso- 
much that they questioned among 
themselves, saying, What thing is 
this ? what new doctrine is this 1 for 
with authority commandeth he even 
the unclean spirits, and they do obey 
him. 

28 And immediately his fame spread 
abroad throughout all the region round 
about Galilee. 



§ 31 . The healing of Peter's wife's mother 



ch. viii. 14 — 17. 



14 And when Jesus was come into 
Peter's house, he saw his wife's 
mother laid, and sick of a fever. 

15 And he touched her hand, and 
the fever left her : and she arose, and 
ministered unto them. 

16 When the even was come, they 
brought unto him many that were 
possessed with devils : and he cast 
out the spirits with his word, and 
healed all that were sick ; 

17 That it might be fulfilled which 
was spoken by Esaias the prophet, 
saying,* Himself took our infirmities, 
and bare our sicknesses. 



ch. i. 29—34. 

29 And forthwith, when they were 
come out of the synagogue, they en- 
tered into the house of Simon and 
Andrew, with James and John. 

30 But Simon's wife's mother lay 
sick of a fever ; and anon they tell 
him of her. 

31 And he came and took her by 
the hand, and lifted her up ; and im- 
mediately the fever left her, and she 
ministered unto them. 

32 And at even when the sun did 
set, they brought unto him all that 
were diseased, and them that were 
possessed with devils. 

33 And all the city was gathered 
together at the door. 

34 And he healed many that were 
sick of divers diseases, and cast out 
many devils ; and suffered not the 
devils to speak, because they knew 
him. 



§ 32. Jesus with his disciples 



ch. iv. 23—25. ch. i. 35—39. 

35 And in the morning, rising up a 
great while before day, he went out 

Is. liii. 4. 



Mark i. 26, torn him.'] There is no inconsistency between this place and the last 
clause of Luke iv. 35. The word translated torn, signifies to move, agitate, convulse. 
It occurs only twice in the Septuagint. In 2. Sam. xxii. 8, the Hebrew signifies to be 
shaken, ut in terrce motu. In Jer. iv. 19, it is applied to commotion of mind. Here, 



sec. 30, 31, 32.] 



THE GOSPELS. 



123 



in the Synagogue. Capernaum. 



LUKE. 
ch. iv. 31—37. 
of Nazareth ? art thou come to de- 
stroy us ? I know thee who thou art, 
the Holy One of God. 

35 And Jesus rebuked him, say- 
ing, Hold thy peace, and come out of 
him. And when the devil had thrown 
him in the midst, he came out of him, 
and hurt him not. 

36 And they were all amazed, and 
spake among themselves, saying, What 
a word is this ! for with authority and 
power he commandeth the unclean 
spirits, and they come out. 

37 And the fame of him went out 
into every place of the country round 
about. 



JOHN. 



and many others. Capernaum. 



ch. iv. 38—41. 

38 And he arose out of the syna- 
gogue, and entered into Simon's house. 
And Simon's wife's mother was taken 
with a great fever ; and they besought 
him for her. 

39 And he stood over her, and re- 
buked the fever ; and it left her : and 
immediately she arose and ministered 
unto them. 

40 Now, when the sun was setting, 
all they that had any sick with divers 
diseases, brought them unto him : and 
he laid his hands on every one of 
them, and healed them. 

41 And devils also came out of 
many, crying out, and saying, Thou 
art Christ the Son of God. And he, 
rebuking them, suffered them not to 
speak : for they knew that he was 
Christ. 



goes from Capernaum throughout Galilee. 



ch. iv. 42 — 44. 
42 And when it was day, he de- 
parted, and went into a desert place ; 



the demoniac was violently agitated ; but the agitation left no lasting had effect ; he was 
restored to perfect health and soundness. Newcome. 

Luke iv. 42, wJien it was day.~\ This clause may be rendered " when the day was 
coming on," and thus be reconciled with the words of Mark, who says it was a great while 
before day, namely, before broad day-light. Scott, in loc. 



IU 



HAKMONY OF 



[part III. 



32. Jesus with his disciples 



MATTHEW. 
ch. iv. 23—25. 



23 And Jesus went about all Gali- 
lee, teaching in their synagogues, and 
preaching the gospel of the kingdom, 
and healing all manner of sickness, 
and all manner of disease among the 
people. 

24 And his fame went throughout 
all Syria : and they brought unto him 
all sick people that were taken with 
divers diseases and torments, and those 
which were possessed with devils, and 
those which were lunatic, and those 
that had the palsy ; and he healed 
them. 

25 And there followed him great 
multitudes of people from Galilee, and 
from Decapolis, and from Jerusalem, 
and from Judea, and from beyond 
Jordan. 



MAEK. 
ch. i. 35—39. 
and departed into a solitary place, and 
there prayed. 

36 And Simon, and they that were 
with him, followed after him. 

37 And when they had found him, 
they said unto him, All men seek for 
thee. 

38 And he said unto them, Let us 
go into the next towns, that I may 
preach there also : for therefore came 
I forth. 

39 And he preached in their syna- 
gogues throughout all Galilee, and 
cast out devils. 



33. The healing 



ch. vni. 2 — 4. 

2 And behold, there came a leper 
and worshipped him, saying, Lord, if 
thou wilt, thou canst make me clean. 

3 And Jesus put forth Ms hand, and 
touched him, saying, I will ; be thou 
clean. And immediately his leprosy 
was cleansed. 



4 And Jesus saith unto him, See 
thou tell no man : but go thy way, 



ch. i. 40—45. 

40 And there came a leper to him, 
beseeching him, and kneeling down to 
him, and saying unto him, If thou wilt, 
thou canst make me clean. 

41 And Jesus, moved with com- 
passion, put forth his hand, and 
touched him, and saith unto him, I 
will ; be thou clean. 

42 And as soon as he had spoken, 
immediately the leprosy departed from 
him, and he was cleansed. 

43 And he straitly charged him, 
and forthwith sent him awav : 






Matth. viii. 4, tell no mem.} " The miraculous cure of the leprosy was thought by 
the Jews to he characteristic of the Messiah ; and therefore there was peculiar reason 
for enjoining this man silence." Benson's Life of Christ, p. 340. Newcome. For 
the consequences of a premature full manifestation of himself as the Messiah, by 
awakening the jealousy of the Roman government, might, humanly speaking, have 
impeded his ministry- Yet there was great propriety in the private exhibition, to the 
priesthood, of full proof that he was the Messiah ; after which, their obstinacy in 
rejecting him was inexcusable. In this, and divers other instances, our Lord mani- 



:. 32, 33.] 



THE GOSPELS. 



]25 



goes from Capernaum throughout Galilee. 



LUKE. 

ch. iv. 42 — 44. 
and the people sought him, and came 
unto him, and stayed him, that he 
should not depart from them. 



43 And he said unto them, I must 
preach the kingdom of God to other 
cities also, for therefore am I sent. 

44 And he preached in the syna- 
gogues of Galilee. 



JOHN. 



of a leper. Galilee. 



ch. v. 12—16. 

12 And it came to pass, when he 
was in a. certain city, behold, a man 
full of leprosy : who, seeing Jesus, 
fell on his face, and besought him, 
saying, Lord, if thou wilt, thou canst 
make me clean. 

13 And he put forth his hand and 
touched him, saying, I will : Be thou 
clean. And immediately the leprosy 
departed from him. 

14 And he charged him to tell no 
man : but go, and shew thyself to the 



fested his intent not to be generally known to the Jews as their Messiah, till the con- 
summation of his ministry. A general announcement of his divine character at the 
outset would have been productive of no good ; on the contrary it would have excited 
the malice of the Scribes, Pharisees and Herodians against him ; would have favoured 
the conceit of the Jews that he was to be their temporal king ; would have awakened 
the jealousy of the Roman government ; and in the natural course of things, would 
have prevented him from giving the many miraculous proofs which he gave of his mi- 
nistry, and thus laying solid foundations for faith in his divine mission ; would have 



126 



HARMONY OF 



[PART III. 



33. The healing 



MATTHEW. 

ch. viii. 2 — 4. 
shew thyself to the priest, and offer 
the gift that Moses commanded, for a 
testimony unto them* 



MAEK. 

ch. i. 40 — 45. 

44 And saith unto him, See thou 
say nothing to any man ; but go thy 
way, shew thyself to the priest, and 
offer for thy cleansing those things 
which Moses commanded, for a tes- 
timony unto them. 

45 But he went out, and began to 
publish it much, and to blaze abroad 
the matter, insomuch that Jesus could 
no more openly enter into the city, 
but was without in desert places : 
and they came to him from every 
quarter. 



34. The healing 



ch. ix. 2- 



2 And behold, they brought to him 
a man sick of the palsy, lying on a 
bed : and Jesus, seeing their faith, said 
unto the sick of the palsy, Son, be 
of good cheer ; thy sins be forgiven 
thee. 



3 And behold, certain of the scribes 
said within themselves, This man 
blasphemeth . 



4 And Jesus, knowing their 
thoughts, said, Wherefore think ye 



evil in your hearts ? 



CH. II. 1—12. 
And again he entered into Caper- 
naum, after some days ; and it was 
noised that he was in the house. 

2 And straightway many were 
gathered together, insomuch that there 
was no room to receive them, no, not 
so much as about the door : and he 
preached the word unto them. 

3 And they come unto him, bring- 
ing one sick of the palsy, which was 
borne of four. 

4 And when they could not come 
nigh unto him for the press, they 
uncovered the roof where he was : 
and when they had broken it up, they 
let down the bed wherein the sick of 
the palsy lay. 

5 When Jesus saw their faith, he 
said unto the sick of the palsy, Son, 
thy sins be forgiven thee. 

6 But there were certain of the 
scribes sitting there, and reasoning in 
their hearts, 

7 "Why doth this man thus speak 
blasphemies ? who can forgive sins 
but God only 1 

8 And immediately, when Jesus 
perceived in his spirit, that they so 
reasoned within themselves, he said 
unto them, Why reason ye these 
things in your hearts 1 



* Lev. xiv. 2, seq. 



exposed him and his religion to the charge of ostentation, vanity, and love of power 
and display ; and would have deprived the world of that example which he gave, of 
meekness, humility and patient suffering and self-denial. According to human expe- 
rience, an early assumption of regal splendour, supported by the miracles he wrought, 



sec. 33, 34.] 



THE GOSPELS. 



127 



of a leper. 


Galilee. 




LUKE. 




JOHN. 


ch. v. 12—16. 






priest, and offer for thy cleansing, ac- 






cording as Moses commanded, for a 






testimony unto them. 






15 But so much the more went 






there a fame abroad of him : and great 






multitudes came together to hear and 






to be healed by him of their infirmi- 






ties. 






16 And he withdrew himself into 






the wilderness, and prayed. 







of a paralytic. Capernaum. 



ch. v. 17—26. 

17 And it came to pass on a certain 
day, as he was teaching, that there 
were Pharisees and doctors of the law 
sitting by, which were come out of 
every town of Galilee, and Judea, and 
Jerusalem : and the power of the 
Lord was present to heal them. 

18 And behold, men brought in a 
bed a man which was taken with a 
palsy : and they sought means to 
bring him in, and to lay him before 
him. 

19 And when they could not find 
by what way they might bring him 
in, because of the multitude, they 
went upon the house-top, and let him 
down through the tiling with his 
couch, into the midst before Jesus. 

20 And when he saw their faith, he 
said unto him, Man, thy sins are for- 
given thee. 

21 And the scribes and the Phari- 
sees began to reason, saying, Who is 
this which speaketh blasphemies ? 
Who can forgive sins but God alone ? 

22 But when Jesus perceived their 
thoughts, he, answering, said unto 
them, What reason ye in your hearts 1 



would have been successful, and carried him to the throne instead of the cross ; but it 
would have deprived the world of the great object of his mission. A sufficient number 
were enlightened to attest his miracles and proclaim his religion, and enough were left in 
their ignorance, to condemn and crucify him. See A. Clarke, and Scott, in loc. 



128 



HARMONY OF 



[part III. 



§ 34. The healing 



MATTHEW. 

CH. IX. 1 8. 

5 For whether is easier to say, 
Thy sins be forgiven thee ; or to say, 
Arise, and walk 1 

6 But that ye may know that the 
Son of man hath power on earth to 
forgive sins, (then saith he to the sick 
of the palsy,) Arise, take up thy bed, 
and go unto thy house. 

7 And he arose, and departed to 
his house. 

8 But when the multitude saw it, 
they marvelled, and glorified God, 
which had given such power unto 
men. 



MAEK. 

CH. II. 1 — 12. 

9 Whether is it easier to say to the 
sick of the palsy, Thy sins be forgiven 
thee ; or to say, Arise, and take up 
thy bed, and walk 1 

10 But that ye may know that the 
Son of man hath power on earth to 
forgive sins, (he saith to the sick of 
the palsy,) 

11 I say unto thee, Arise, and take 
up thy bed, and go thy way into thy 
house. 

12 And immediately he arose, took 
up the bed, and went forth before them 
all ; insomuch that they were all 
amazed, and glorified God, saying, 
We never saw it on this fashion. 



35. The call 



OH. IX. 9. 

9 And as Jesus passed forth from 
thence, he saw a man named Matthew, 
sitting at the receipt of custom : and 
he saith unto him, Follow me. And 
he arose, and followed him. 



oh. ii. 13, 14. 

13 And he went forth again by the 
sea-side ; and all the multitude re- 
sorted unto him, and he taught them. 

14 And as he passed by, he saw 
Levi the son of Alpheus, sitting at the 
receipt of custom, and said unto him, 



Follow me. 
lowed him. 



And he arose, and fol- 



Mark ii. 14, Levi.} When a Jew became a Roman citizen, he usually assumed a 
Roman name. It is therefore supposed that Levi was the original Hebrew, and 



sec. 34, 35.] 



THE GOSPELS. 



129 



of a paralytic. Capernaum. 



LUKE. 

ch. v. 17—26. 

23 Whether is easier, to say, Thy 
sins be forgiven thee ; or to say, Rise 
up and walk ? 

24 But that ye may know that the 
Son of man hath power upon earth to 
forgive sins, (he said unto the sick of the 
palsy,) I say unto thee, Arise, and take 
up thy couch, and go unto thine house. 

25 And immediately he arose up 
before them, and took up that where- 
on he lay, and departed to his own 
house, glorifying God. 

26 And they were all amazed, and 
they glorified God, and were filled with 
fear, saying, We have seen strange 
things to-day. 



JOHN. 



of Matthew. 



ch. v. 27, 28. 

27 And after these things he went 
forth, and saw a publican named Levi, 
sitting at the receipt of custom : and 
he said unto him, Follow me. 

28 And he left all, rose up, and 
followed him. 



Matthew the assumed Roman name of this evangelist. Stowe's Introd. 120. See also 
Harmer's Obs. vol. iv. p. 330 ; Obs. 94. 



PART IV. 



OUR LORD'S SECOND PASSOVER, 



SUBSEQUENT TRANSACTIONS 



UNTIL THE THIRD. 



Time. One year. 



k2 



132 



HARMONY OF 



[part IV. 



36. The pool of Bethesda ; the healing of the infirm man 



MATTHEW. 



MAEK. 



John v. 2. Bethesda.] It is observable that though John speaks of this pool or bath as 
existing at the time he wrote, which was upwards of sixty years after the crucifixion, yet 
he speaks of the efficacy of its waters in the past tense, as something which had long 



THE GOSPELS. 



133 



and our Lord's subsequent discourse. Jerusalem. 



LUKE. 



JOHN. 

ch. v. 1—47. 
After this there was a feast of the 
Jews : and Jesus went up to Jerusalem. 

2 Now there is at Jerusalem, by 
the sheep market, a pool, which is 
called in the Hebrew tongue, Bethesda, 
having five porches. 

3 In these lay a great multitude of 
impotent folk, of blind, halt, withered, 
waiting for the moving of the water. 

4 For an angel went down at a cer- 
tain season into the pool, and troubled 
the water : whosoever then first after 
the troubling of the water stepped in, 
was made whole of whatsoever disease 
he had. 

5 And a certain man was there, 
which had an infirmity thirty and eight 
years. 

6 When Jesus saw him lie, and 
knew that he had been now a long 
time in that case, he saith unto him, 
Wilt thou be made whole ? 

7 The impotent man answered him, 
Sir, I have no man, when the water 
is troubled, to put me into the pool : 
but while I am coming, another step- 
peth down before me. 

8 Jesus saith unto him, Rise, take 
up thy bed, and walk. 

9 And immediately the man was 
made whole, and took up his bed, and 
walked : and on the same day was the 
sabbath. 

10 The Jews therefore said unto him 
that was cured, It is the sabbath-day ; 
it is not lawful for thee to carry thy bed. 

11 He answered them, He that 
made me whole, the same said unto 
me, Take up thy bed, and walk. 

12 Then asked they him, What 
man is that which said unto thee, 
Take up thy bed, and walk % 

13 And he that was healed wist not 
who it was : for Jesus had conveyed 
himself away, a multitude being in 
that place. 

14 Afterward Jesus findeth him in 
the temple, and said unto him, Behold, 
thou art made whole ; sin no more, 
lest a worse thing come unto thee. 



ceased. This may account for the silence of Josephus concerning it ; whether we suppose 
it to have been really a miraculous virtue, existing only in the time of our Saviour : or 
merely a groundless belief of the populace. 



134 



HARMONY OF 



[part iv. 



§ 36. The pool of Bethesda ; the healing of the infirm man 



MATTHEW 



MARK. 



sec. 36. 



THE GOSPELS. 



135 



and our Lord's subsequent discourse. Jerusalem. 



LUKE. 



JOHN. 

CH. V. 1—47. 

15 The man departed, and told the 
Jews that it was Jesus which had 
made him whole. 

16 And therefore did the Jews per- 
secute Jesus, and sought to slay him, 
because he had done these things on 
the- sabbath-day. 

17 But Jesus answered them, My 
Father worketh hitherto, and I work. 

18 Therefore the Jews sought the 
more to kill him, because he not only 
had broken the sabbath, but said also, 
that God was his Father, making him- 
self equal with God. 

19 Then answered Jesus, and said 
unto them, Verily, verily, I say unto 
you, The Son can do nothing of him- 
self, but what he seeth the Father do : 
for what things soever he doeth, these 
also doeth the Son likewise. 

20 For the Father loveth the Son, 
and sheweth him all things that him- 
self doeth : and he will shew him 
greater works than these, that ye may 
marvel. 

21 For as the Father raiseth up 
the dead, and quickeneth them ; even 
so the Son quickeneth whom he will. 

22 For the Father judgeth no man ; 
but hath committed all judgment unto 
the Son : 

23 That all men should honour the 
Son, even as they honour the Father. 
He that honoureth not the Son, honour- 
eth not the Father which hath sent him. 

24 Verily, verily, I say unto you, 
He that heareth my word, and believ- 
eth on him that sent me, hath ever- 
lasting life, and shall not come into 
condemnation ; but is passed from 
death unto life. 

25 Verily, verily, I say unto you, 
The hour is coming, and now is, when 
the dead shall hear the voice of the Son 
of God : and they that hear shall live. 

26 For as the Father hath life in 
himself, so hath he given to the Son 
to have life in himself ; 

27 And hath given him authority to 
execute judgment also, because he is 
the Son of man. 

28 Marvel not at this : for the hour 
is coming, in the which all that are in 
the graves shall hear his voice, 



136 



HAKMONY OF 



[part IV 



36. The pool of Bethesda ; the healing of the infirm man ; 



MATTHEW. 



MAEK. 



John v. 37, heard his voice.'] Spanheim, dub. evang. ii. 185, doubts bow tbe latter 
part of this verse is reconcilable with Matthew iii. 1 7, and the parallel verses. But the 
voice from heaven was not God's immediate voice ; but uttered at his command, and in 



THE GOSPELS. 



137 



and our Lord's subsequent discourse. Jerusalem. 



LUKE. 



JOHN. 

ch. v. 1 — 47. 

29 And shall come forth ; they that 
have done good, unto the resurrection 
of life ; and they that have done evil, 
unto the resurrection of damnation. 

30 I can of mine own self do 
nothing : as I hear, I judge : and my 
judgment is just ; because I seek not 
mine own will, but the will of the 
Father which hath sent me. 

31 If I bear witness of myself, my 
witness is not true. 

32 There is another that beareth 
witness of me, and I know that the 
witness which he witnesseth of me is 
true. 

33 
witness unto the truth. 

34 But I receive not testimony from 
man : but these things I say, that ye 
might be saved. 

35 He was a burning and a shining- 
light : and ye were willing for a sea- 
son to rejoice in his light. 

36. But I have greater witness than 
that of John : for the works which 
the Father hath given me to finish, the 
same works that I do, bear witness 
of me, that the Father hath sent me. 

37 And the Father himself which 
hath sent me, hath borne witness of 
me. Ye have neither heard his voice 
at any time, nor seen his shape. 

38 And ye have not his word abid- 
ing in you : for whom he hath sent, 
him ye believe not. 

39 Search the scriptures ; for in 
them ye think ye have eternal life : 
And they are they which testify of me. 

40 And ye will not come to me, 
that ye might have life. 

41 I receive not honour from men. 

42 But I know you, that ye have 
not the love of God in you. 

43 I am come in my Father's name, 
and ye receive me not : if another 
shall come in his own name, him ye 
will receive. 

44 How can ye believe, which re- 
ceive honour one of another, and seek 
not the honour that cometh from God 
only ? 



his person. See Deut. iv. 33; Ex. xx. 1, 2; Comp. Hebr. 
53. Newcome. 



2; Gal. iii. 19 : Acts vii. 



138 



HARMONY OF 



[FAfvT IV. 



§ 3(>. The pool of Bethesda ; the healing of the infirm man ; 
MATTHEW. MARK. 



§ 37. The disciples pluck ears of grain 



CH. XII. 1 — 8. 
At that time Jesus went on the 
sabbath-day through the corn, and his 
disciples were a hungered, and be- 
gan to pluck the ears of corn, and to 
eat.* 

2 But when the Pharisees saw it, 
they said unto him, Behold, thy dis- 
ciples do that which is not lawful to 
do upon the sabbath- day. 

3 But he said unto them, Have ye 
not read what David did when he was 
a hungered, and they that were with 
him ; 

4 How he entered into the house of 
God, and did eat the shew-bread, 
which was not lawful for him to eat, 
neither for them which were with him, 
but only for the priests 'I 

5 Or have ye not read in the law 
how that on the sabbath-days the 
priests in the temple profane the sab- 
bath, and are blameless ? + 

(') But J say unto you, that in this 
place is one greater than the temple. 

7 But if ye had known what this 
meanethjj 1 will have mercy, and not 
sacrifice, ye would not have con- 
demned the guiltless. 

8 For the Son of man is Lord even 
of the sabbath-day. 

* Dcut. xxiii. 25. 

f Numb, xxviii. 9, 10; xviii. 19: 



on. ii. 23-28. 

23 And it came to pass, that he 
went through the corn-fields on the 
sabbath -day ; and his disciples began, 
as they went, to pluck the ears of 
corn. 

24 And the Pharisees said unto him, 
Behold, why do they on the sabbath- 
day that which is not lawful ? 

25 And he said unto them, Have 
ye never read what David did,§ when 
he had need, and was a hungered, lie 
and they that were with him % 

26 How he went into the house of 
God, in the days of Abiathar the high 
priest, and did eat the shew-bread, 
which is not lawful to eat, but for the 
priests, and gave also to them which 
were with him ? 



27 And he said unto them, The 
sabbath was made for man, and not 
man for the sabbath : 

28 Therefore, the Son of man is 
Lord also of the sabbath. 

% 1 Sam. xxi. 1 — 7. 
§ Hos. vi. 6. 



Matth. xii. 2, to do upon the Sabbath day.~] The act of plucking the ears of corn by 
the hand, in another's field, was expressly permitted, by the law of Moses, Dent, xxiii. 
23 ; hut it was considered so far a species of reaping as to be servile work, and there- 
fore not lawful to be done on the Sabbath. Campiieli-, in toe. See Rorinhon's Biblical 
Researches in Palestine, Vol. 2, pp. 192, 201, that this custom is still in use. 



sec. 36, 37.] 



THE GOSPELS. 



139 



and our Lord's subsequent discourse. Jerusalem. 



LUKE. 



JOHN. 

ch. v. 1 — 47. 
4.0 Do not think that I will accuse 
you to the Father : there is one that 
accuseth you, even Moses, in whom ye 
trust. 

46 For had ye believed Moses, ye 
would have believed me : for he wrote 
of me. 

47 But if ye believe not his 
writings, how shall ye believe my 
words ? 



on the Sabbath. On the way to Galilee t 



ch. vi. 1 — 0. 

And it came to pass on the second 
sabbath after the first, that he went 
through the corn-fields ; and his disci- 
ples plucked the ears of corn, and did 
eat, rubbing them in their hands. 

2 And certain of the Pharisees said - 
unto them, Why do ye that which is j 
not lawful to do on the sabbath-days % j 

3 And Jesus, answering them, said, j 
Have ye not read so much as this, 
what David did, when himself was a 
hungered, and they which were with 
him ; 

4 How he went into the house of 
God, and did take and eat the shew- 
broad, and gave also to them that 
were with him, which it is not lawful 
to eat but for the priests alone % 



.0 And he said unto them, That the 
Son of man is Lord also of the sab- 
bath. 



Mark ii. 26". Abiathar.] It appears from 1 8am. xxi. 1, that Ahimelech was the high 
priest at the time referred to; but Abiatbar ins son was the chief priest under him, and 
probably superintended the tabernacle and its stated concerns. Ahimelech was soon after 
slain; and Abiatbar succeeded him in that office, and continued in it about forty years, 
until after the death of David. This circumstance, and his great eminence, above hi- 
father, may account for the urn of his name rather than his father's, as illustrating the tirnf 
of David and Saul. See ScOTT, Vtl loC, 



140 



HABMONY OF 



[part IV. 



38. The healing of the withered hand 



MATTHEW. 
ch. xii. 9 — 14. 

9 And when he was departed 
thence, he went into their synagogue. 

10 And behold, there was a man 
which had his hand withered. And 
they asked him, saying, Is it lawful 
to heal on the sabbath-days 1 that 
they might accuse him. 

11 And he said unto them, What 
man shall there be among you, that 
shall have one sheep, and if it fall into 
a pit on the sabbath-day, will he not 
lay hold on it, and lift it out 1 

12 How much then is a man better 
than a sheep 1 wherefore it is lawful 
to do well on the sabbath- days. 

13 Then saith he to the man, 
Stretch forth thy hand. And he 
stretched it forth ; and it was restored 
whole, like as the other. 

14 Then the Pharisees went out, 
and held a council against him, how 
they might destroy him. 



MAEK. 

CH. III. 1 6. 

And he entered again into the syna- 
gogue ; and there was a man there 
which had a withered hand. 

2 And they watched him, whether 
he would heal him on the sabbath- 
day ; that they might accuse him. 

3 And he saith unto the man which 
had the withered hand, Stand forth. 

4 And he saith unto them, Is it 
lawful to do good on the sabbath-days, 
or to do evil ? to save life, or to kill ? 
But they held their peace. 

5 And when he had looked round 
about on them with anger, being 
grieved for the hardness of their 
hearts, he saith unto the man, Stretch 
forth thy hand. And he stretched 
it out : and his hand was restored 
whole as the other. 

6 And the Pharisees went forth, 
and straightway took counsel with 
the Herodians against him, how they 
might destroy him. 



39. Jesus arrives at the sea of Tiberias, 



ch. xii. 15 — 21. 

15 But when Jesus knew it, he 
withdrew himself from thence : and 
great multitudes followed him, and 
he healed them all. 

16 And charged them that they 
should not make him known : 

17 That it might be fulfilled which 
was spoken by Esaias the prophet,* 
saying, 

18 Behold my servant, whom I 
have chosen ; my beloved, in whom 
my soul is well pleased : I will put 
my Spirit upon him, and he shall 
shew judgment to the Gentiles. 

19 He shall not strive, nor cry ; 
neither shall any man hear his voice 
in the streets. 

20 A bruised reed shall he not 
breaks and smoking flax, shall he not 



ch. in. 7 — 12. 

7 But Jesus withdrew himself with 
his disciples to the sea : and a great 
multitude from Galilee followed him, 
and from Judea, 

8 And from Jerusalem, and from 
Idumea, and from beyond Jordan ; and 
they about Tyre and Sidon, a great 
multitude, when they had heard what 
great things he did, came unto him. 

9 And he spake to his disciples, 
that a small ship should wait on him, 
because of the multitude, lest they 
should throng him. 

10 For he had healed many ; inso- 
much that they pressed upon him for 
to touch him, as many as had plagues. 

11 And unclean spirits, w T hen they 
saw him, fell down before him, and 
cried, saying, Thou art the Son of God. 



* Is. xlii. 1, seq, ; Is. xi. 10. 



Matth. xii. 20, smoking flax.'] There may be an allusion, in these words of the prophet, 
to an Eastern custom, for those who were greviously afflicted to come to the sovereign 



sec. 38, 39.] 



THE GOSPELS. 



141 



on the Sabbath. Galilee. 



LUKE. 

CH. VI. 6—11. 

6 And it came to pass also on 
another sabbath, that he entered into 
the synagogue, and taught : and there 
was a man whose right hand was 
withered : 

7 And the scribes and Pharisees 
watched him, whether he would heal 
on the sabbath-day ; that they might 
find an accusation against him. 

8 But he knew their thoughts, and 
said to the man which had the with- 
ered hand, Rise up, and stand forth 
in the midst. And he arose, and stood \ 
forth. 

9 Then said Jesus unto them, I will j 
ask you one thing ; Is it lawful on the j 
sabbath-days to do good, or to do evil ? j 
to save life, or to destroy it ? 

10 And looking round about upon 
them all, he said unto the man, Stretch \ 
forth thy hand. And he did so : and j 
his hand was restored whole as the ; 
other. 

11 And they were filled with mad- 
ness ; and communed one with another 
what they might do to Jesus. 



JOHN. 



and is followed by multitudes. Lake of Galilee. 



for relief or redress, having pots of fire, or of burning straw, or other combustible on their 
heads, in token of their extreme trouble. Not one of these, the prophet seems to intimate, 
should go away without redress ; he will certainly remove the cause of their complaints, 
and render truth and justice victorious over falsehood and oppression. 3 Calm. 394. 



142 



HARMONY OF 



[part IV. 



39. Jesus arrives at the sea of Tiberias, 



MATTHEW. 

ch. xii. 15 — 21. 

quench, till he send forth judgment 
unto victory. 

21 And in his name shall the Gen- 
tiles trust. 


MARK. 

ch. in. 7 — 12. 
12 And he straightly charged them, 
that they should not make him known. 



§ 40. Jesus withdraws to the Mountain and chooses the Twelve ; 

ch. x. 2—4. ch. in. 13—19. 

13 And he goeth up into a mountain, 
and calleth unto him whom he would : 
and they came unto him. 

14 And he ordained twelve, that 
they should be with him, and that he 
might send them forth to preach. 

15 And to have power to heal sick- 
j nesses, and to cast out devils. 

2 Now the names of the twelve j 16 And Simon he surnamed Peter. 
es are these ; The first, Simon, ! 17 And James the son of Zebedee, 



who is called Peter, and Andrew his 
brother ; James the son of Zebedee, 
and John his brother ; 

3 Philip, and Bartholomew ; Tho- 
mas, and Matthew the publican ; 



and John the brother of James, (and 
he surnamed them Boanerges, which 
is, The sons of thunder,) 

18 And Andrew, and Philip, and Bar- 
tholomew, and Matthew, and Thomas, 



James the son of Alpheus, and Leb- and James the son of Alpheus, and 
beus, whose surname was Thaddeus ; i Thaddeus, and Simon the Canaanite, 

4 Simon the Canaanite, and Judas 19 And Judas Iscariot, which also 
Iscariot, who also betrayed him. \ betrayed him : and they went into a 

house. 



Matth. x. 3, Thomas and' Matthew.'] It appears from Mark vi. 7, that the apostles were 
sent forth by tioo and tv:o to preach; and this accounts for their being here and in the 
parallel places named in couples. Luke mentions Matthew first, as being regarded as the 
senior of Thomas, his companion ; but Matthew modestly places his own name last. Mark is 
less observant of the order of the names, but he alone states that they were thus associated. 
The others give the names in couples, but state no reason for it. This is not the method 
of false witnesses ; such incidental corroborations belong only to the narratives of truth. 

Matth. x. 3, Lehbeus.] Thaddeus, Theudas and Judas (or Jude) are probably names of 
the same signification, the Greek termination being added to different forms of a Hebrew 
verb. " The Canaanite," Matth. x. 4, is the same with " Zelotes " in Luke. " Cognomen 
erat Chald. quod Lucas reddidit Zelotem." Wetstein. Thus, Thomas is rendered Didymus, 
or, the twin ; Cephas, Peter ; and Silas, Tertius. Some suppose that this name had been 
given to Simon on account of his religious zeal ; or, because he had been of a Jewish 
sect called Zealots, who were addicted to the Pharisees, and justified themselves by the 
example of Phinehas, for punishing offenders without waiting for the sentence of the 
magistrate. Newcome. 

" Between Matthew (x. 2,) and Mark (iii. 16,) we observe a strict correspondence, but 
the catalogue in St. Luke (vi. 14,) differs from both the first-mentioned writers, in two 
particulars. 1, 'Simon the Canaanite,' of Matthew and Mark is introduced as 'Simon 
called Zelotes.' Now if any difference was admitted in this place, we might expect it to 
extend no farther than to the order of the names, or the addition of a surname ; as, for 
instance, Matthew calls the ' Thaddeus ' of Mark also ' Lebbeus ; ' but here we have one 
surname changed for another. It is indeed easy to conceive, that Simon might have been 
commonly distinguished by either appellative, but this we can only conjecture ; neither 



>, 40.] 



THE GOSPELS. 



143 



and is followed by multitudes. Lake of Galilee. 



LUKE. 



JOHN 



multitudes follow him. Near Capernaum. 



ch. vi. 12—19. 

12 And it came to pass in those | 
days, that he went out into a mountain 
to pray, and continued all night in 
prayer to God. 

13 And when it was day, he called 
unto him his disciples : and of them 
he chose twelve, whom also he named 
Apostles ; 

14 Simon (whom he also named 
Peter) and Andrew his brother, James 
and John, Philip and Bartholomew, 

lo Matthew and Thomas, James 
the son of Alpheus, and Simon called 
Zelotes, 

16 And Judas the brother of James, 
and Judas Iscariot, which also was 
the traitor. 

17 And he came down with them, 
and stood in the plain ; and the com- 
pany of his disciple-, and a great 
multitude of people out of all Judea 
and Jerusalem, and from the sea-coast 
of Tyre and Sidon, which came to 



-list adds a word to explain the point. 2, The other discrepancy, however, appears 
more serious. The Lebbeus or Thaddeus of St. Matthew and Mark, is entirely omitted in 
the list of St. Luke, who substitutes 'Judas the brother of James." Here is certainly a 
marked difference, for it would not seem very probable, that the Apostle in question passed 
by three distinct names. Nor could this be a mere oversight in St. Luke, for, in Acts i. 13, 
where a catalogue of the eleven is inserted, he mentions this individual in exactly the same 
manner. Are we to suppose then that the Evangelist commits a deliberate error in this 
particular ? We have distinct and satisfactory witnesses to prove that there really was an 
Apostle, besides Iscariot, who bore the name of Judas. Both Matthew (xiii. 55,) and Mark 
(vi o.) concur in speaking of James and Jude as the near relations of Christ, and part of 
this statement is incidentally confirmed by St. Paul, who calls James ' theLord's brother.' 

L 1.9.) But farther, St John (xiv. 22,) presents us with a remark made by 'Judas 
not Iscariot : ' evidently one of the Apostles ; and St. Jude himself, in the first verse of 
his Epistle, styles himself ' the brother of James.' There is thus amply sufficient 
evidence, that all the Gospel writers acknowledge an Apostle of this name, though St. 
Matthew, with his usual simplicity, familiarly mentions him by two of his appellations, 
omitting that of Judas, and St. Mark sees no occasion to depart from his language, in a 
matter of such general notoriety. Luke, on the other hand, usually studious of accuracy, 
distinguishes this Apostle by the name generally current in the Church, when his Gospel 
was written. This variation then may, upon the whole, convince us how undesignedly 
the writers of Scripture corifirm each other's statements; yet can this only be the result of 
a minute examination upon our part, and upon the probability of this, a cautious writer 
would hardly stake hi- reputation for truth or exactness." See Roberts's " Light shining 
out of Darkness, 1 ' pp. 91 — 93. 



144 



HARMONY OF 



[part IV 



40. Jesus withdraws to the Mountain and chooses the T welve ; 



MATTHEW. 



MAKK. 



41 . The Sermon 



CH. V. VI. VII. VIII. 1. 

And seeing the multitudes, he went 
up into a mountain : and when he was 
set, his disciples came unto him. 

2 And he opened his mouth, and 
taught them, saying, 

3 Blessed are the poor in spirit : 
for theirs is the kingdom of heaven. 

4 Blessed are they that mourn : 
for they shall be comforted. 

5 Blessed are the meek: for they 
shall inherit the earth. 

6 Blessed are they which do hunger 
and thirst after righteousness : for 
they shall be filled. 

7 Blessed are the merciful : for 
they shall obtain mercy. 

8 Blessed are the pure in heart : for 
they shall see God. 

9 Blessed are the peace-makers : 
for they shall be called the children 
of God. 

10 Blessed are they which are per- 
secuted for righteousness' sake : for 
theirs is the kingdom of heaven. 

11 Blessed are ye when men shall 
revile you, and persecute you, and 
shall say all manner of evil against 
you falsely, for my sake. 

12 Rejoice, and be exceeding glad : 
for great is your reward in heaven: 
for so persecuted they the prophets 
which were before you. 



Matth. v. 1, into a mountain.] It may be objected that Matthew, in saying that this 
discourse was delivered sitting on a mountain, is contradicted by Luke, who says, that 
Jesus was standing on a plain. Luke vi. 17. But Dr. Clarke, on this latter place, 
has suggested that Jesus " being pressed with great multitudes of people, might retire 
from them again to the top of the hill." And Dr. Priestley observes that " Matthew's 
saying that Jesus was sat down after he had gone up the mountain, and Luke's saying 
that he stood on the plain, when he healed the sick before the discourse, are no incon- 
sistencies." Harm. p. 83. 

The whole picture is striking. Jesus ascends a mountain, employs the night in prayer, 
and having thus solemnly invoked the divine blessing, authoritatively separates the twelve 
apostles from the mass of his disciples. He descends, and heals, in the plain, all among a 
great multitude, collected from various parts by the fame of his miraculous power. Having 



sec. 40, 41.] 



THE GOSPELS. 



145 



multitudes follow him.. Near Capernaum. 



LUKE. 

ch. vi. 12—19. 
hear him, and to be healed of their 
diseases ; 

18 And they that were vexed with 
unclean spirits : and they were healed. 

19 And the whole multitude sought 
to touch him ; for there went virtue 
out of him, and healed them all. 



JOHN. 



on the Mount. Near Capernaum. 



ch. vi. 20—49. 

20 And he lifted up his eyes on his 
disciples, and said, Blessed beycgoox ; 
for yours is the kingdom of God. 

21 Blessed are ye that hunger now : 
for ye shall be filled. Blessed are ye 
that weep now : for ye shall laugh. 

22 Blessed are ye when men shall 
hate you, and when they shall sepa- 
rate you from their company, and 
shall reproach you, and cast out your 
name as evil, for the Son of man's 
sake. 

23 Rejoice ye in that day, and leap 
for joy : for behold, your reward is 
great in heaven : for in the like man- 
ner did their fathers unto the prophets. 

24 But wo unto you that are rich ! 
for ye have received your consolation. 

25 Wo unto you that are full ! for 
ye shall hunger. Wo unto you that 
laugh now ! for ye shall mourn and 
weep. - 

26 Wo unto you, when all men 
shall speak well of you ! for so did 
their fathers to the false prophets. 



thus created attention, he satisfies the desire of the people to hear his doctrine ; and retiring- 
first to the mountain whence he carne, that his attentive hearers might follow him, and 
might hetter arrange themselves hefore him. Sacro digna silentio Mirantur omnes dicere. 
Hot. Newcome. 

The different accounts of the Sermon on the Mount may he reconciled, hy considering 
that Matthew wrote chiefly for the Hehrew Christians ; and it was therefore important for 
him to bring out, in full, the manner in which our Lord enforced the spiritual nature of 
his dispensation and doctrine, in opposition to the mere letter of the Jewish law, and the 
teaching and practice of Scribes and Pharisees ; which he does particularly and with many 
examples ; while Luke, on the contrary, wrote chiefly for Gentile Christians, to whom the 
contrast with the Jewish law was of less interest ; and therefore he omits those parts of 
the discourse, and dwells only upon those which were of practical importance to all. 
Robinson. Newcome. 

L 



146 



HARMONY OF 



§41. The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

13 Ye are the salt of the earth : but 
if the salt have lost his savour, where- 
with shall it be salted 1 it is thence- 
forth good for nothing, but to be cast 
out, and to be trodden under foot of 
men. 

14 Ye are the light of the world. 
A city that is set on a hill cannot be 
hid. 

15 Neither do men light a candle, 
and put it under a bushel, but on a 
candlestick : and it giveth light unto 
all that are in the house. 

16 Let your light so shine before 
men, that they may see your good 
works, and glorify your Father which 
is in heaven. 

17 Think not that I am come to 
destroy the law, or the prophets : I 
am not come to destroy, but to fulfil. 

18 For verily, I say unto you, Till 
heaven and earth pass, one jot or one 
tittle shall in no wise pass from the 
law, till all be fulfilled. 

19 Whosoever therefore shall break 
one of these least commandments, and 
shall teach men so, he shall be called 
the least in the kingdom of heaven : 
but whosoever shall do, and teach 
them, the same shall be called great 
in the kingdom of heaven. 

20 For I say unto you, That ex- 
cept your righteousness shall exceed 
the righteousness of the scribes and 
Pharisees, ye shall in no case enter 
into the kingdom of heaven. 

21 Ye have heard that it was said 
by them of old time, Thou shalt not 
kill ; and whosoever shall kill, shall 
be in danger of the judgment : 

22 But I say unto you, That who- 
soever is angry with his brother, with- 
out a cause, shall be in danger of the 
judgment : and whosoever shall say 
to his brother, Raca, shall be in danger 
of the council : but whosoever shall 
say, Thou fool, shall be in danger of 
hell-fire. 

23 Therefore, if thou bring thy gift 
to the altar, and there rememberest 
that thy brother hath aught against 
thee, 

24 Leave there thy gift before the 
altar, and go thy way ; first be recon- 



MARK. 



SEC. 41.] 



THE GOSPELS. 



147 



on the Mount. Near Capernaum. 



LUKE. 



JOHN. 



l2 



143 



HARMONY OF 



41 . The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

ciled to thy brother, and then come 
and offer thy gift. 

25 Agree with thine adversary 
quickly, while thou art in the way 
with him ; lest at any time the ad- 
versary deliver thee to the judge, and 
the judge deliver thee to the officer, 
and thou be cast into prison, 

26 Verily, I say unto thee, Thou 
shalt by no means come out thence, till 
thou hast paid the uttermost farthing. 

27 Ye have heard that it was said 
by them of old time, Thou shalt not ; 
commit adultery : 

28 But I say unto you, That who- 
soever looketh on a woman to lust after 
her, hath committed adultery with her 
already in his heart. 

29 And if thy right eye offend thee, 
pluck it out, and cast it from thee : 
for it is profitable for thee that one of 
thy members should perish, and not 
that thy whole body should be cast 
into hell. 

30 And if thy right hand offend 
thee, cut it off, and cast it from thee : j 
for it is profitable for thee that one of J 
thy members should perish, and not 
that thy whole body should be cast 
into hell. 

31 It hath been said, Whosoever 
shall put away his wife, let him give 
her a writing of divorcement : 

32 But I say unto you, That who- 
soever shall put away his wife, saving 
for the cause of fornication, causeth 
her to commit adultery : and whoso- 
ever shall marry her that is divorced, 
committeth adultery. 

33 Again, ye have heard that it 
hath been said by them of old time, 
Thou shalt not forswear thyself, but 
shalt perform unto the Lord thine 
oaths : 

34 But I say unto you, Swear not at 
all : neither by heaven; for it is God's 
throne : 

35 Nor by the earth ; for it is his 
footstool : neither by Jerusalem ; for 
it is the city of the great King : 

36 Neither shalt thou swear by thy 
head ; because thou canst not make 
one hair white or black. 

37 But let your communication be, 



MAEK. 



sec. 41.] THE GOSPELS. . 149 

on the Mount. Near Capernaum. 

LUKE. JOHX. 



150 



HARMONY OF 



[PAET IV. 



§41. The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

Yea, yea ; Nay, nay : for whatsoever 
is more than these cometh of evil. 

38 Ye have heard that it hath been 
said, An eye for an eye, and a tooth 
for a tooth. 

39 But I say unto you, That ye 
resist not evil : but whosoever shall 
smite thee on thy right cheek, turn to 
him the other also. 

40 And if any man will sue thee at 
the law, and take away thy coat, let 
him have thy cloak also. 

41 And whosoever shall compel 
thee to go a mile, go with him twain. 

42 Give to him that asketh thee, 
and from him that would borrow of 
thee, turn not thou away. 

43 Ye have heard that it hath been 
said, Thou shalt love thy neighbour, 
and hate thine enemy : 

44 But I say unto you, Love your 
enemies, bless them that curse you, 
do good to them that hate you, and 
pray for them which despitefully use 
you, and persecute you ; 

45 That ye may be the children of 
your Father which is in heaven : for 
he maketh his sun to rise on the evil 
and on the good, and sendeth rain on 
the just and on the unjust. 

46 For if ye love them which love 
you, what reward have ye % do not 
even the publicans the same ? 

47 And if ye salute your brethren 
only, what do ye more than others? 
do not even the publicans so ? 

48 Be ye therefore perfect, even as 
your Father which is in heaven is 
perfect. 

CH. VI. 

Take heed that ye do not your 
alms before men, to be seen of them : 
otherwise ye have no reward of your 
Father which is in heaven. 

2 Therefore, when thou doest thine 
alms, do not sound a trumpet before 
thee, as the hypocrites do, in the syna- 
gogues, and in the streets, that they 



MARK. 



Matt. v. 41, shall compel thee.] The Greek word here employed is said to be derived 
from the Persians, among whom the king's messengers or posts were called Aiigari. These 
bad the royal authority for pressing horses, ships, and even men, to assist them in the 
business on which they were sent. The word therefore signifies, to be compelled by 



SEC. 41.] 



THE GOSPELS. 



151 



on the Mount. Near Capernaum. 



LUKE. 

ch. vi. 20—41. 



27 But I say unto you which hear, 
Love your enemies, do good to them 
which hate you, 

28 Bless them that [curse you, and 
pray for them . which despiteiully use 
you. 

29 And unto him that smiteth thee 
on the one cheek, offer also the other ; 
and him that taketh away thy cloak, 
forbid not to take thy coat also. 

30 Give to every man that asketh 
of thee ; and of him that taketh away 
thy goods ask them not again. 

31 And as ye would that men 
should do to you, do ye also to them 
likewise. 

32 For if ye love them which love 
you, what thank have ye 1 for sinners 
also love those that love them. 

33 And if ye do good to them 
which do good to you, what thank 
have ye ? for sinners also do even the 
same. 

34 And if ye lend to them of whom 
ye hope to receive, what thank have 
ye ? for sinners also lend to sinners, 
to receive as much again. 

35 But love ye your enemies, and 
do good, and lend, hoping for nothing 
again ; and your reward shall be great, 
and ye shall be the children of the 
Highest : for he is kind unto the un- 
thankful and to the evil. 

36 Be ye therefore merciful, as your 
Father also is merciful. 



JOHN. 



violence to do any particular service, especially of the public kind, by the king's authority. 
And the sentiment is a lesson of patience and gentleness under severe exactions from 
man. Lightfoot, apvxl A. Clarke, in loc. Sir J. Chardin's Travels, Vol. i. p. 238. 
257. 



152 



HARMONY OF 



41. The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

may have glory of men. Verily, I say 
unto you, They have their reward. 

3 But when thou doest alms, let not 
thy left hand know what thy right 
hand doeth ; 

4 That thine alms may be in secret : 
and thy Father which seeth in secret, 
himself shall reward thee openly. 

5 And when thou prayest, thou shalt 
not be as the hypocrites are ; for they 
love to pray standing in the syna- 
gogues, and in the corners of the streets, 
that they may be seen of men. Verily, 
I say unto you, They have their reward. 

6 But thou, when thou prayest, 
enter into thy closet, and when thou 
hast shut thy door, pray to thy Father 
which is in secret ; and thy Father, 
which seeth in secret, shall reward 
thee openly. 

7 But when ye pray, use not vain 
repetitions, as the heathen do: for they 
think that they shall be heard for their 
much speaking. 

8 Be not ye therefore like unto 
them : for your Father knoweth what 
things ye have need of before ye ask 
him. 

9 After this manner therefore pray 
ye : Our Father which art in heaven, 
Hallowed be thy name. 

10 Thy kingdom come. Thy will 
be done in earth as it is in heaven. 

11 Give us this day our daily bread. 

12 And forgive us our debts, as we 
forgive our debtors. 

13 And lead us not into temptation, 
but deliver us from evil. For thine is 
the kingdom, and the power, and the 
glory, for ever. Amen. 

14 For, if ye forgive men their 
trespasses, your heavenly Father will 
also forgive you : 

15 But, if ye forgive not men their 
trespasses, neither will your Father 
forgive your trespasses. 

16 Moreover, when ye fast, be not 
as the hypocrites, of a sad countenance : 
for they disfigure their faces, that they 
may appear unto men to fast. Verily, 
I say unto you, They have their reward. 

17 But thou, when thou fastest, 
anoint thy head, and wash thy face ; 

18 That thou appear not unto men 



MAEK. 



SEC. 41,] 



THE GOSPELS. 



153 



on the Mount. Near Capernaum. 



LUKE. 



JOHN. 



154 



HARMONY OF 



[part IV. 



§ 41 . The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

to fast, but unto thy Father, which 
is in secret: and thy Father, which 
seeth in secret, shall reward thee 
openly. 

19 Lay not up for yourselves trea- 
sures upon earth, where moth and rust 
doth corrupt, and where thieves break 
through and steal : 

20 But lay up for yourselves trea- 
sures in heaven, where neither moth 
nor rust doth corrupt, and where 
thieves do not break through nor steal. 

21 For where your treasure is, there 
will your heart be also. 

22 The light of the body is the eye : 
if therefore thine eye be single, thy 
whole body shall be full of light. 

23 But if thine eye be evil, thy 
whole body shall be full of darkness. 
If therefore the light that is in thee 
be darkness, how great is that dark- 
ness ! 

24 No man can serve two masters : 
for either he will hate the one, and 
love the other ; or else he will hold to 
the one, and despise the other. Ye 
cannot serve God and mammon. 

25 Therefore I say unto you, Take 
no thought for your life, what ye shall 
eat, or what ye shall drink ; nor yet 
for your body, what ye shall put on. 
Is not the life more than meat, and 
the body than raiment ? 

26 Behold the fowls of the air : for 
they sow not, neither do they reap, nor 
gather into barns ; yet your heavenly 
Father feedeth them. Are ye not much 
better than they ? 

27 Which of you by taking thought 
can add one cubit unto his stature 1 

28 And why take ye thought for 
raiment 1 Consider the lilies of the 
field how they grow ; they toil not, 
neither do they spin ; 

29 And yet I say unto you, That 
even Solomon, in all his glory, was 
not arrayed like one of these. 

30 Wherefore, if God so clothe the 
grass of the field, which to-day is, and 
to-morrow is cast into the oven, shall 
he not much more clothe you, O ye of 
little faith 1 

31 Therefore take no thought, say- 
ing, What shall we eat 1 or, what shall 



MARK. 



SEC. 41.] 



THE GOSPELS. 



155 



on the Mount. Near Capernaum. 



LUKE. 



JOHN. 



156 



HARMONY OF 



[part it 



§41. The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

we drink 1 or, wherewithal shall we 
be clothed ? 

32 (For after all these things do 
the Gentiles seek) for your heavenly 
Father knoweth that ye have need of 
all these things. 

33 But seek ye first the kingdom of 
God, and his righteousness, and all 
these things shall be added unto you. 

34 Take therefore no thought for 
the morrow : for the morrow shall 
take thought for the things of itself. 
Sufficient unto the day is the evil 
thereof. 

CH. VII. 

Judge not, that ye be not judged. 

2 For with what judgment ye judge, j 
ye shall be judged : and with what ! 
measure ye mete, it shall be measured 
to you again. 

3 And why beholdest thou the mote 
that is in thy brother's eye, but con- 
siderest not the beam that is in thine 
own eye? 

4 Or how wilt thou say to thy 
brother, Let me pull out the mote out 
of thine eye ; and behold a beam is in 
thine own eye 1 

5 Thou hypocrite, first cast out the 
beam out of thine own eye ; and then 
shalt thou see clearly to cast out the 
mote out of thy brother's eye. 

6 Give not that which is holy unto 
the dogs, neither cast ye your pearls 
before swine, lest they trample them 
under their feet, and turn again and 
rend you. 

7 Ask, and it shall be given you ; 
seek, and ye shall find ; knock, and it 
shall be opened unto you : 

8 For every one that asketh, re- 
ceiveth ; and he that seeketh, findeth ; 
and to him that knocketh, it shall be 
opened. 

9 Or what man is there of you, 
whom if his son ask bread, will he < 
give him a stone 1 

10 Or if he ask a fish, will he give I 
him a serpent 1 

11 If ye then being evil know how 
to give good gifts unto your children, ' 
how much more shall your Father 
which is in heaven give good things 
to them that ask him ? 



MAEK. 



SEC. 41.] 



THE GOSPELS. 



157 



on the Mount. Near Capernaum. 



LUKE. 

ch. vi. 20—49. 



JOHN 



37 Judge not, and ye shall not be 
judged : condemn not, and ye shall 
not be condemned : forgive, and ye 
shall be forgiven : 

38 Give, and it shall be given unto 
you ; good measure, pressed down, and 
shaken together, and running over, 
shall men give into your bosom. For 
with the same measure that ye mete \ 
withal, it shall be measured to you 
again. 

39 And he spake a parable unto | 
them ; Can the blind lead the blind ? 
shall they not both fall into the ditch? 

40 The disciple is not above his 
master : but eveiy one that is perfect, 
shall be as his master. 

41 And why beholdest thou the 
mote that is in thy brother's eye, but 
perceivest not the beam that is in thine 
own eye % 

42 Either how canst thou say to 
thy brother, Brother, let me pull out 
the mote that is in thine eye, when 
thou thvself beholdest not the beam 



that 



in thine own eye % Thou 



hypocrite, cast out first the beam out 
of thine own eye, and then shalt thou 
see clearly to pull out the mote that is 
in thy brother's eye. 

43 For a good tree bringeth not forth 
corrupt fruit ; neither doth a corrupt I 
tree bring forth good fruit. 

44 For every tree is known by his 
own fruit : for of thorns men do not 
gather figs, nor of a bramble-bush 
gather they grapes. 

45 A good man out of the good 
treasure of his heart, bringeth forth 



158 



HARMONY OF 



§ 41. The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

12 Therefore all things whatsoever 
ye would that men should do to you, 
do ye even so to them : for this is the 
law and the prophets. 

13 Enter ye in at the strait gate ; 
for wide is the gate, and broad is the 
way, that leadeth to destruction, and 
many there be which go in thereat : 

14 Because, strait is the gate, and 
narrow is the way, which leadeth unto 
life, and few there be that find it. 

15 Beware of false prophets, which 
come to you in sheep's clothing, but 
inwardly they are ravening wolves. 

16 Ye shall know them by their 
fruits : Do men gather grapes of thorns, 
or figs of thistles 1 

17 Even so every good tree bringeth 
forth good fruit ; but a corrupt tree 
bringeth forth evil fruit. 

18 A good tree cannot bring forth 
evil fruit, neither can a corrupt tree 
bring forth good fruit. 

19 Every tree that bringeth not 
forth good fruit is hewn down, and 
cast into the fire. 

20 Wherefore, by their fruits ye 
shall know them. 

21 Not every one that saith unto 
me, Lord, Lord, shall enter into the 
kingdom of heaven ; but he that doeth 
the will of my father which is in 
heaven. 

22 Many will say to me in that 
day, Lord, Lord, have we not pro- 
phesied in thy name 1 and in thy name 
have cast out devils ? and in thy name 
done many wonderful works ? 

23 And then will I profess unto 
them, I never knew you : depart from 
me, ye that work iniquity. 

24 Therefore, whosoever heareth 
these sayings of mine, and doeth them, 
I will liken him unto a wise man, 
which built his house upon a rock : 

25 And the rain descended, and the 
floods came, and the winds blew, and 
beat upon that house ; and it fell not : 
for it was founded upon a rock : 

26 And every one that heareth 
these sayings of mine, and doeth them 
not, shall be likened unto a foolish 
man, which built his house upon the 
sand : 



MAEK. 



SBC. 41.] 



THE GOSPELS. 



159 



on the Mount. Near Capernaum. 



LUKE. 

ch. vi. 20 — 49. 
that which is good ; and an evil man, 
out of the evil treasure of his heart, 
bringeth forth that which is evil : for 
of the abundance of the heart his 
mouth speaketh. 



46 And why call ye me Lord, 
Lord, and do not the things which I 
say? 



47 Whosoever cometh to me, and 
heareth my sayings, and doeth them, 
I will shew you to whom he is like. 

48 He is like a man which built 
a house, and digged deep, and laid 
the foundation on a rock : and when 
the flood arose, the stream beat vehe- 
mently upon that house, and could not 
shake it : for it was founded upon a 
rock. 

49 But he that heareth and doeth 
not, is like a man that without a foun- 
dation built a house upon the earth. 



JOHN. 



160 



HARMONY OF 



§ 41. The Sermon 



MATTHEW. 

CH. V. VI. VII. VIII. 1. 

27 And the rain descended, and the 
floods came, and the winds blew, and 
beat upon that house ; and it fell : and 
great was the fall of it. 

28 And it came to pass when Jesus 
had ended these sayings, the people 
were astonished at his doctrine. 

29 For he taught them as one 
having authority, and not as the 
scribes. 

CH. VIII. 

When he was come down from the 
mountain, great multitudes followed 
him. 



MAKK. 



§42. The healing 



ch. viii. 5 — 13. 

5 And when Jesus was entered into 
Capernaum, there came unto him a 
centurion, beseeching him, 

6 And saying, Lord, my servant 
lieth at home sick of the palsy, griev- 
ously tormented. 

7 And Jesus saith unto him, I will 
come and heal him. 

8 The centurion answered and said, 
Lord, I am not worthy that thou 
shouldest come under my roof : but 
speak the word only, and my servant 
shall be healed. 

9 For I am a man under authority, 
having soldiers under me : and I say 
to this man, Go, and he goeth ; and to 
another, Come, and he cometh ; and to 
my servant, Do this, and he doeth it. 

10 When Jesus heard it, he mar- 
veiled, and said to them that fol- 
lowed, Verily, I say unto you, I have | 
not found so great faith, no, not in ; 
Israel. 

11 And I say unto you, That many 
shall come from the east and west, | 
and shall sit down with Abraham, 
and Isaac, and Jacob, in the kingdom 
of heaven : 

12 But the children of the kingdom 
shall be cast out into outer darkness : 



Matt. viii. 5, came v/nto hint.] Calvin says that Matthew, being more brief, introduces 
the centurion himself as speaking ; and that Luke expresses more at large his sending by 
his friends; but that the sense of both is the same. Harm. p. 124. 

(Toinard quotes Exod. xviii. 6, where the words related as spoken by Jethro, were 
evidently a message sent by him to Moses. Harm. 147.) 



sec. 41, 42.] 



THE GOSPELS, 



161 



on the Mount. Near Capernaum. 



LUKE, 

ch. vi. 20—49. 
against which the stream did beat 
vehemently, and immediately it fell, 
and the ruin of that house was great. 



JOHN. 



of the centurion's servant. Capernaum. 



ch. vir. 1 — 10. 
Now, when he had ended all his 
sayings in the audience of the people, 
he entered into Capernaum, 

2 And a certain centurion's servant, 
who was dear unto him, was sick, and 
ready to die. 

3 And when he heard of Jesus, he 
sent unto him the elders of the Jews, 
beseeching him that he would come 
and heal his servant. 

4 And when they came to Jesus, 
they besought him instantly, saying, 
That he was worthy for whom he 
should do this : 

5 For he loveth our nation, and he 
hath built us a synagogue. 

6 Then Jesus went with them. 
And when he was now not far from 
the house, the centurion sent friends 
to him, saying unto him, Lord, trouble 
not thyself : for I am not worthy that 
thou shouldest enter under my roof ; 

7 Wherefore neither thought I my- 
self worthy to come unto thee ; but 
say in a word, and my servant shall 
be healed. 

8 For I also am a man set under 
authority, having under me soldiers, 
and I say unto one, Go, and he goeth ; 
and to another, Come, and he cometh ; 
and to my servant, Do this, and he 
doeth it. 



Considering then the sameness of the scene, of the person, of the words, and of the 
transaction, I cannot but conclude with Grotius, that the miracle is one and the same, 
related in general by Matthew, and with greater accuracy by Luke. Newcome. 

M 



162 



HAKMONY OF 



42. The healing 



MATTHEW. 
oh. viii. 5 — 13. 
there shall be weeping and gnashing 
of teeth. 

13 And Jesus said unto the centu- 
rion, Go thy way; and as thou hast 
believed, so be it done unto thee. 
And his servant was healed in the 
self-same hour. 



MAEK. 



§ 43. The raising 



§ 44. John the Baptist, in prison, 



ch. xi. 2 — 19. 

2 Now when John had heard in the 
prison the works of Christ, he sent 
two of his disciples, 

3 And said unto him, Art thou he 
that should come, or do we look for 
another ? 



Matt. xi. 3, he that should com,e,~\ The nature of our Lord's ministry, as it now 
appeared, so unlike what John as a Jew expected, may have surprised and perplexed 
him. And his own misfortune, coming upon this disappointment and perplexity, would 
increase his douht and embarrassment. His faith was shaken ; — the question implies no 



sec. 42, 43, 44.] 



THE GOSPELS. 



163 



of the centurion's servant. Capernaum. 



LUKE. 

CH. VII. 1 10. 

9 When Jesus heard these things, 
he marvelled at him, and turned him 
about and said unto the people that 
followed him, I say unto you, I have 
not found so great faith, no, not in 
Israel. 

10 And they that were sent, re- 
turning to the house, found the ser- 
vant whole that had been sick. 



JOHN. 



of the widow's son. Nam. 



CH. vii. 11 — 17. 

11 And it came to pass the day 
after, that he went into a city called I 
Nain : and many of his disciples went | 
with him, and much people. 

12 Now, when he came nigh to the 
gate of the city, behold, there was a 
dead man carried out, the only son of 
his mother, and she was a widow : 
and much people of the city was with 
her. 

13 And when the Lord saw her, 
he had compassion on her, and said 
unto her, Weep not. 

14 And he came and touched the 
bier : and they that bare him stood 
still. And he said, Young man, I say 
unto thee, Arise. 

15 And he that was dead sat up, 
and began to speak : and he delivered ' 
him to his mother. 

16 And there came a fear on all : 
and they glorified God, saying, That 
a great prophet is risen up among us : 
and, That God hath visited his peo- 
ple. 

17 And this rumour of him went 
forth throughout all Judea, and 
throughout all the region round about. 



sends disciples to Jesus. Galilee. Capernaum 



ch. vii. 18—35. 

18 And the disciples of John 
shewed him of all these things. 

19 And John calling unto Mm two 
of his disciples, sent them to Jesus, 
saying, Art thou he that should come 1 
or look we for another ? 



more ; — and he sent that his doubts might be removed, and bis faith confirmed. Jesus 
therefore merely referred John to the miracles which he Avas doing, and the prophecies 
which spake of him, and which were fulfilled by those miracles. Bp. Sumner, in loc. 

M 2 



164 



HARMONY OF 



[part IV 



§ 44. John the Baptist, in prison, 



MATTHEW. 
ch. xi. 2—19. 



MARK. 



4 Jesus answered and said unto 
them, Go and shew John again those 
things which ye do hear and see : 

5 The blind receive their sight, I 
and the lame walk, the lepers are ! 
cleansed, and the deaf hear, the dead ] 
are raised up, and the poor have the I 
gospel preached to them.* 

6 And blessed is he whosoever shall 
not be offended in me. 

7 And as they departed, Jesus be- 
gan to say unto the multitudes concern- 
ing John, What went ye out into the 
wilderness to see 1 A reed shaken 
with the wind ? 

8 But what went ye out for to see 1 
A man clothed in soft raiment 1 Be- 
hold, they that wear soft clothing are 
in kings' houses. 

9 But what went ye out for to see ? 
A prophet ? yea, I say unto you, and 
more than a prophet. 

10 For this is he of whom it is writ- 
ten^ Behold, I send my messenger 
before thy face, which shall prepare 
thy way before thee. 

11 Verily, I say unto you, Among 
them that are born of women, there 
hath not risen a greater than John the 
Baptist : notwithstanding, he that is 
least in the kingdom of heaven, is 
greater than he. 

12 And from the days of John the 
Baptist, until now, the kingdom of 
heaven suffereth violence, and the 
violent take it by force. 

13 For all the prophets and the law 
prophesied until John. 

14 And if ye will receive it, this is 
Elias which was for to come.+ 

15 He that hath ears to hear, let 
him hear. 

16 But whereunto shall I liken this 
generation? It is like unto children 
sitting in the markets, and calling 
unto their fellows. 



[s. xxxv. 5, seq. 



f Mai. 



Mai. iv. 5. 



seo. 44.] 



THE GOSPELS. 



165 



sends disciples to Jesus. Galilee. Capernaum f 



LUKE. 
ch. vii. 18 — 35. 

20 When the men were come unto 
him, they said, John Baptist hath 
sent us unto thee, saying, Art thou he 
that should come? or look we for 
another ? 

21 And in that same hour he cured 
many of their infirmities, and plagues, 
and of evil spirits ; and unto many 
that were blind he gave sight. 

22 Then Jesus answering, said unto 
them, Go your way, and tell John 
what things ye have seen and heard ; 
how that the blind see, the lame walk, 
"the lepers are cleansed, the deaf hear, 
the dead are raised, to the poor the 
gospel is preached. 

23 And blessed is he, whosoever 
shall not be offended in me. 

24 And when the messengers of j 
John were departed, he began to speak 
unto the people concerning John, 
What went ye out into the wilderness 
for to see ? A reed shaken with the 
wind ? 

25 But what went ye out for to see ? 
A man clothed in soft raiment ? Be- 
hold, they which are gorgeously ap- 
parelled, and live delicately, are in 
kings' courts. 

26 But what went ye out for to see? 
A prophet ? Yea, I say unto you, and 
much more than a prophet. 

27 This is he, of whom it is written, 
Behold, I send my messenger before 
thy face, which shall prepare thy way 
before thee. 

28 For I say unto you, Among 
those that are born of women, there 
is not a greater prophet than John the 
Baptist : but he that is least in the 
kingdom of God, is greater than he. 

29 And all the people that heard 
him, and the publicans, justified God, 
being baptized with the baptism of 
John. 

30 But the Pharisees and lawyers 
rejected the council of God against 
themselves, being not baptized of him. 

31 And the Lord said, Whereunto 
then shall I liken the men of this ge- 
neration ? and to what are they like ? 

32 They are like unto children sit- 
ting in the market-place, and calling 
one to another, and saying, We have 



JOHN. 



166 



HARMONY OF 



[PAKT IV. 



§ 44. John the Baptist, in prison, 



MATTHEW. 
ch. xi. 2—19. 

17 And saying, We have piped 
unto you, and ye have not danced ; 
we have mourned unto you, and ye 
have not lamented. 

18 For John came neither eating 
nor drinking, and they say, He hath a 
devil. 

19 The Son of man came eating 
and drinking, and they say, Behold a 
man gluttonous, and a wine-bibber, a 
friend of publicans and sinners. But 
Wisdom is justified of her children. 



MARK. 



§ 45. Reflections of Jesus 



ch. xi. 20—30. 

20 Then began he to upbraid the 
cities wherein most of his mighty 
works were done, because they re- 
pented not. 

21 Wo unto thee, Chorazin ! wo 
unto thee, Bethsaida ! for if the 
mighty works which were done in you 
had been done in Tyre and Sidon, 
they would have repented long ago in 
sackcloth and ashes. 

22 But I say unto you, It shall 
be more tolerable for Tyre and Si- 
don at the day of judgment, than for 
you. 

23 And thou, Capernaum, which 
art exalted unto heaven, shalt be 
brought down to hell : for if the 
mighty works which have been done 
in thee, had been done in Sodom, it 
would have remained until this day. 

24 But I say unto you, That it 
shall be more tolerable for the land of 
Sodom, in the day of judgment, than 
for thee. 

25 At that time Jesus answered 
and said, I thank thee, Father, 
Lord of heaven and earth, because 
thou hast hid these things from the 
wise and prudent, and hast revealed 
them unto babes. 

26 Even so, Father, for so it 
seemed good in thy sight. 

27 All things are delivered unto me 
of my Father ; and no man knoweth 
the Son, but the Father ; neither 
knoweth any man the Father, save the 
Son, and lie to whomsoever the Son 
will reveal Mm. 

28 Come unto me, all ye that labour, 



sec. 44, 45.] 



THE GOSPELS. 



167 



sends disciples to Jesus. Galilee. Capernaut. 



LUKE. 

ch. vii. 18—35. 

piped unto you, and ye have not 

danced ; we have mourned to you, and 

ye have not wept. 

33 For John the Baptist came nei- 
ther eating bread, nor drinking wine ; 
and ye say, He hath a devil. 

34 The Son of man is come eating 
and drinking; and ye say, Behold a 
gluttonous man, and a wine-bibber, a 
friend of publicans and sinners ! 

35 But Wisdom is justified of all 
her children. 



JOHN. 



on appealing to his mighty works. Capernaum. 



168 



HARMONY OF 



[part IV. 



§ 45. Reflections of Jesus 




MATTHEW. 




MARK. 


ch. xi. 20—30. 






and are heavy laden, and I will give 






you rest. 






29 Take my yoke upon you, and 






learn of me : for I am meek and lowly 






in heart ; and ye shall find rest unto 






your souls. 






30 For my yoke is easy, and my 






burden is light. 







46. While sitting at meat with a Pharisee, 



sec. 45, 46.] 



THE GOSPELS. 



169 



on appealing to his mighty works. 



LUKE. 



JOHN 



Jesus is anointed by a woman who had been a sinner. Capernaum ? 

ch. vii. 36—50. 

36 And one of the Pharisees de- j 
sired him that he would eat with him. j 
And he went into the Pharisee's house, j 
and sat down to meat. 

37 And behold, a woman in the city, ! 
which was a sinner, when she knew 
that Jesus sat at meat in the Pharisee's i 
house, brought an alabaster-box of i 
ointment, 

38 And stood at his feet behind 
him weeping, and began to wash his j 
feet with tears, and did wipe them j 
with the hairs of her head, and kissed 
his feet, and anointed them with the 
ointment. 

39 Now, when the Pharisee which 
had bidden him, saw it, he spake 
within himself, saying, This man, if 
he were a prophet, would have known 
who, and what manner of woman this 
is that, toucheth him : for she is a 
sinner. 

40 And Jesus answering, said unto 
him, Simon, 1 have somewhat to say | 
unto thee. And he saith, Master, say on. | 

41 There was a certain creditor, 
which had two debtors : the one owed 
five hundred pence, and the other fifty. 

42 And when they had nothing to 
pay, he frankly forgave them both. 
Tell me, therefore, which of them will 
love him most 1 

43 Simon answered and said, I sup- 
pose that he, to whom he forgave most. 
And he said unto him, Thou hast 
rightly judged. 

44 And he turned to the woman, 
and said unto Simon, Seest thou this 
woman % I entered into thine house, 
thou gavest me no water for my feet : 
but she hath washed my feet with 
tears, and wiped them with the hairs 
of her head. 



170 



HARMONY OF 



[part IV. 



§ 46. While sitting at meat with a Pharisee, 



MATTHEW. 



MARK. 



47. Jesus, with the Twelve, 



§ 48. The healing of a demoniac. 



ch. xii. 22—37. 



22 Then was brought unto him one 
possessed with a devil, blind and 
dumb ; and he healed him, insomuch 
that the blind and dumb, both spake 
and saw. 



ch. in. 19—30. 
19 and they went into a house. 

20 And the multitude cometh to- 
gether again, so that they could not 
so much as eat bread. 

21 And when his friends heard of 
it, they went out to lay hold on him : 
for they said, He is beside himself. 



Matt. xii. 22.] We here learn that the demoniac was both blind and dumb. 



sec. 46, 47, 48.] 



THE GOSPELS. 



171 



Jesus is anointed by a woman who had been a sinner. Capernaum ? 



LUKE. 

ch. vii. 36 — 50. 

45 Thou gavest me no kiss : but 
this woman, since the time I came in, 
hath not ceased to kiss my feet. 

46 My head with oil thou didst not 
anoint : but this woman hath anointed 
my feet with ointment. 

47 Wherefore I say unto thee, Her 
sins which are many, are forgiven ; 
for she loved much : but to whom 
little is forgiven, the same loveth 
little. 

48 And he said unto her, Thy sins 
are forgiven. 

49 And they that sat at meat with 
him, began to say within themselves, 
Who is this that forgiveth sins also 1 

50 And he said to the woman, Thy 
faith hath saved thee ; go in peace. 



JOHN. 



makes a second circuit in Galilee. 



ch. vm. 1 — 3. 
And it came to pass afterward, that 
he went throughout every city and 
village, preaching and shewing the 
glad tidings of the kingdom of God : 
and the twelve were with him. 

2 And certain women, which had 
been healed of evil spirits and infirmi- 
ties, Mary called Magdalene, out of 
whom went seven devils, 

3 And Joanna the wife of Chuza, 
Herod's steward, and Susanna, and 
many others, which ministered unto 
him of their substance. 



The Scribes and Pharisees blaspheme. Galilee. 



ch. xi. 14, 15, 17—23. 



14 And he was casting out a devil, 
and it was dumb. And it came to 
pass when the devil was gone out, 
the dumb spake ; and the people won- 
dered. 



St. Luke omits the former circumstance, but does not contradict it. Newcome. 



172 



HARMONY OF 



[part IV. 



48. The healing of a demoniac. 



MATTHEW. 
ch. xii. 22—37. 

23 And all the people were amazed, 
and said, Is not this the son of David 1 

24 But when the Pharisees heard 
it they said, This fellow doth not cast 
out devils, but by Beelzebub the prince 
of the devils. 

25 And Jesus knew their thoughts, 
and said unto them, Every kingdom 
divided against itself, is brought to 
desolation ; and every city or house 
divided against itself, shall not stand. 

26 And if Satan cast out Satan, he 
is divided against himself ; how shall 
then his kingdom stand ? 

27 And if I by Beelzebub cast out 
devils, by whom do your children cast 
them out ? therefore they shall be your 
judges. 

28 But if I cast out devils by the 
Spirit of God, then the kingdom of 
God is come unto you. 

29 Or else, how can one enter into 
a strong man's house, and spoil his 
goods, except he first bind the strong 
man ? and then he will spoil his house. 

30 He that is not with me is against 
me ; and he that gathereth not with 
me, scattereth abroad. 

31 Wherefore I say unto you, All 
manner of sin and blasphemy shall be 
forgiven unto men : but the blasphemy 
against the Holy Ghost shall not be 
forgiven unto men. 

.32 And whosoever speaketh a word 
against the Son of man, it shall be for- 
given him : but whosoever speaketh 
against the Holy Ghost, it shall not 
be forgiven him, neither in this world, 
neither in the world to come. 

33 Either make the tree good, and 
his fruit good ; or else make the tree 
corrupt, and his fruit corrupt : for the 
tree is known by his fruit. 

34 generation of vipers, how can 
ye, being evil, speak good things ? 
for out of the abundance of the heart 
the mouth speaketh. 



MAEK. 

ch. in. 19—30. 



22 And the scribes which came 
down from Jerusalem, said, He hath 
Beelzebub, and by the prince of the 
devils casteth he out devils. 

23 And he called them unto him, 
and said unto them in parables, How 
can Satan cast out Satan ? 

24 And if a kingdom be divided 
against itself, that kingdom cannot 
stand. 

25 And if a house be divided against 
itself, that house cannot stand. 

26 And if Satan rise up against 
himself, and be divided, he cannot 
stand, but hath an end. 

27 No man can enter into a strong 
man's house, and spoil his goods, ex- 
cept he will first bind the strong man ; 
and then he will spoil his house. 

28 Verily, I say unto you, All sins 
shall be forgiven unto the sons of men, 
and blasphemies wherewith soever 
they shall blaspheme : 

29 But he that shall blaspheme 
against the Holy Ghost hath never 
forgiveness, but is in danger of eternal 
damnation : 

30 Because they said, he hath an 
unclean spirit. 



Matt. xii. 22, the people were amazed.'] An accurate reader will observe that Matt. xii. 22, 
and Luke xi. 14, show the general occasion of the blasphemy against Jesus ; and that 
Matt. xii. 23, shews the particular occasion of it, the multitude alarming the Jewish rulers 
by their question whether Jesus were the Christ. No cause for the absurd and impious 
insinuation of the Scribes and Pharisees is assigned by St. Mark : however, he suggests an 



sec. 48.] 



THE GOSPELS. 



173 



The Scribes and Pharisees blaspheme. Galilee. 



LUKE. 
ch. xi 14, 15, 17—23. 



15 But some of them said, He 
casteth out devils through Beelzebub, 
the chief of the devils. 

17 But he, knowing their thoughts, 
said unto them, Every kingdom divi- 
ded against itself, is brought to deso- 
lation ; and a house divided against a 
house, falleth. 

18 If Satan also be divided against 
himself, how shall his kingdom stand ? 
because ye say that I cast out devils 
through Beelzebub. 

19 And if I by Beelzebub cast out 
devils, by whom do your sons cast 
them out 1 therefore shall they be your 
judges. 

20 But if I with the finger of God 
cast out devils, no doubt the kingdom 
of God is come upon you. 

21 When a strong man armed keep- 
eth his palace, his goods are in peace : 

22 But when a stronger than he 
shall come upon him, and overcome 
him, he taketh from him all his ar- 
mour, wherein he trusted, and divideth 
his spoils. 

23 He that is not with me, is against 
me : and he that gathereth not with 
me scattereth. 



JOHN. 



important circumstance, that they came from Jerusalem to watch the conduct of Jesus. 
The latter part of Luke viii. 19, shows that his relations were not ahle to enter the house 
on account of the press. Thus one Evangelist is wonderfully supplemental to another by 
notations of time, place, and other circumstances ; and the strictest propriety and agreement 
result from diligently comparing them. Newcome. 



174 



HARMONY OF 



§ 48. The healing of a demoniac. 



MATTHEW. 
ch. xii. 22—37. 

35 A good man, out of the good 
treasure of the heart, bringeth forth j 
good things : and an evil man, out of the j 
evil treasure, bringeth forth evil things. 

36 But I say unto you, That every 
idle word that men shall speak, they \ 
shall give account thereof in the day of 
judgment. 

37 For by thy words thou shalt be 
justified, and by thy words thou shalt 
be condemned. 



MAEK. 



49. The Scribes and Pharisees seek a sign. 



ch. xii. 38 — 45. 

38 Then certain of the scribes and 
of the Pharisees answered, saying, 
Master, we would see a sign from 
thee. 

39 But he answered and said to I 
them, An evil and adulterous genera- ! 
tion seeketh after a sign, and there j 
shall no sign be given to it, but the ! 
sign of the prophet Jonas. 

40 For as Jonas was three days 
and three nights in the whale's belly,* 
so shall the Son of man be three days 
and three nights in the heart of the i 
earth. 

41 The men of Nineveh shall rise 
in judgment with this generation, and 
shall condemn it : because they re- 
pented at the preaching of Jonas jf and 
behold, a greater than Jonas is here. 

42 The queen of the south shall 
rise up in the judgment with this 
generation, and shall condemn it : for 
she came from the uttermost parts of 
the earth to hear the wisdom of Solo- 
mon; X and behold, a greater than 
Solomon is here. 



* Jonah i. 17. 



f Jonah iii. 4, 5. 



$ 1 Kings x. 1 seq. 



Matt. xii. 39, shall no sign be given.] The writer of a false narrative would either have 
omitted to mention the request for a sign, or would have related that it was complied with. 



sec. 48, 49.] 



THE GOSPELS. 



175 



The Scribes and Pharisees blaspheme. Galilee. 



LUKE, 



JOHN. 



Our Lord's reflections. Galilee. 



ch. xi. 16, 24—36. 
16 And others tempting him, sought 
of him a sign from heaven. 

29 And when the people had ga- 
thered thick together, he began to say, 
This is an evil generation : they seek 
a sign, and there shall no sign be 
given it, but the sign of Jonas the 
prophet. 

30 For as Jonas was a sign unto 
the Ninevites, so shall also the Son of 
man be to this generation. 

31 The queen of the south shall rise 
up in the judgment with the men of 
this generation, and condemn them : 
for she came from the utmost parts of 
the earth, to hear the wisdom of Solo- 
mon ; and behold, a greater than 
Solomon is here. 

32 The men of Nineveh shall rise 
up in the judgment with this genera- 
tion, and shall condemn it : for they 
repented at the preaching of Jonas; 
and behold, a greater than Jonas is 
here. 

33 No man when he hath lighted a 
candle, putteth it in a secret place, 
neither under a bushel, but on a can- 
dlestick, that they which come in may 
see the light. 

34 The light of the body is the eye : 
therefore when thine eye is single, 
thy whole body also is full of light ; 
but when thine eye is evil, thy body 
also is full of darkness. 

35 Take heed therefore, that the 
light which is in thee be not darkness. 



He would never have exposed his Master to the suspicion of a want of power. 
Matt. xvi. 1. 



See also, 



176 



HARMONY OF 



[part IV. 



). The Scribes and Pharisees seek a sign. 



MATTHEW. 
ch. xii. 38 — 45. 

43 When the unclean spirit is gone 
out of a man, he walketh through dry 
places, seeking rest, and findeth none. 

44 Then he saith, I will return into 
my house from whence I came out ; 
and when he is come, he findeth it 
empty, swept, and garnished. 

45 Then goeth he, and taketh with 
himself seven other spirits more 
wicked than himself, and they enter 
in and dwell there : and the last state 
of that man is worse than the first. 
Even so shall it be also unto this 
wicked generation. 



MAEK. 



§ 50. The true disciples of Christ 



ch. xn. 46 — 50. 

46 While he yet talked to the 
people, behold, his mother and his 
brethren stood 
speak with him. 

47 Then one said unto him, Behold, 
thy mother and thy brethren stand 
without, desiring to speak with thee. 

48 But he answered and said unto 
him that told him, Who is my mother? 
and who are my brethren 1 

49 And he stretched forth his hand 
toward his disciples, and said, Behold 
my mother and my brethren ! 

50 For whosoever shall do the will 
of my Father which is in heaven, the 
same is my brother, and sister, and 
mother. 



ch. in. 31—35. 

31 There came then his brethren 
and his mother, and standing without, 
sent unto him, calling him. 

32 And the multitude sat about 
him ; and they said unto him, Behold, 
thy mother and thy brethren without 
seek for thee. 

33 And he answered them, saying, 
Who is my mother, or my brethren ? 

34 And he looked round about on 
them which sat shout him, and said, 
Behold, my mother and my brethren ! 

35 For whosoever shall do the will 
of God, the same is my brother, and 
my sister, and mother. 



§ 51. At a Pharisee's table, 



sec. 49, 50, 51. 



THE GOSPELS. 



177 



Our Lord's reflections. Galilee. 



LUKE. 

ch. xi. 16, 24—36. 
36 If thy whole body therefore he 
full of light, having no part dark, the 
whole shall be full of light ; as when ' 
the bright shining of a candle doth | 
give thee light. 

24 When the unclean spirit is gone | 
out of a man, he walketh through dry 
places, seeking rest : and finding none, 
he saith, I will return unto my house 
whence I came out. 

25 And when he cometh, he findeth 
it swept and garnished. 

26 Then goeth he, and taketh to 
him seven other spirits more wicked 
than himself ; and they enter in, and 
dwell there : and the last state of that 
man is worse than the first. 

27 And it came to pass, as he spake 
these things, a certain woman of the 
company lifted up her voice, and said 
unto him, Blessed is the womb that 
bare thee, and the paps which thou 
hast sucked. 

28 But he said, Yea, rather blessed 
are they that hear the word of God, 
and keep it. 



JOHN. 



his nearest relatives. Galilee. 



ch. viii, 19—21. 

19 Then came to him his mother 
and his brethren, and could not come 
at him for the press. 

20 And it was told him hy certain, 
which said, Thy mother and thy 
brethren stand without, desiring to see 
thee. 

21 And he answered and said unto 
them, My mother and my brethren are 
these which hear the word of God, 
and do it. 



Jesus denounces woes against the Pharisees and others. Galilee. 



ch. xi. 37 — 54 

37 And as he spake, a certain 
Pharisee besought him to dine with 
him : and he went in and sat down to 
meat. 



178 



HARMONY OF 



[part IV. 



§ 51. At a Pharisee's table. 



MATTHEW. 



MAKK. 



Luke xi. 38, had not first zvashed.] This omission may seem inconsistent with the 
character of Jesus, who appears to have generally complied with all the innocent usages of 
his countrymen ; and of course it may be adduced as an objection against the veracity of 
the Evangelist. Luke simply records the fact, however it may seem to make against the 
character of his Master, or his own veracity. But Mark, vii. 3 — 9, in a manner equally 



51.] 



THE GOSPELS. 



179 



Jesus denounces woes against the Pharisees and others. Galilee. 



LUKE. 

ch. xi. 37 — 54. 

38 And when the Pharisee saw it, 
he marvelled that he had not first 
washed before dinner. 

39 And the Lord said unto him, 
Now do ye Pharisees make clean the 
outside of the cup and the platter ; but 
your inward part is full of ravening 
and wickedness. 

40 Ye fools, did not he that made 
that which is without, make that which 
is within also 1 

41 But rather give alms of such 
things as ye have ; and behold, all 
things are clean unto you. 

42 But wo unto you, Pharisees ! for 
ye tithe mint, and rue, and all manner 
of herbs, and pass over judgment and 
the love of God: these ought ye to 
have done, and not to leave the other 
undone. 

43 Wo unto you, Pharisees ! for ye 
love the uppermost seats in the syna- 
gogues, and greetings in the markets. 

44 Wo unto you, scribes and Phari- 
sees, hypocrites ! for ye are as graves 
which appear not, and the men that 
walk over them are not aware of them. 

45 Then answered one of the law- 
yers, and said unto him, Master, thus 
saying, thou reproachest us also. 

46 And he said, Wo unto you also, 
t/e lawyers ! for ye lade men with 
burdens grievous to be borne, and ye 
yourselves touch not the burdens with 
one of your fingers. 

47 Wo unto you ! for ye build the 
sepulchres of the prophets, and your 
fathers killed them. 

48 Truly ye bear witness, that ye 
allow the deeds of your fathers : for 
they indeed killed them, and ye build 
their sepulchres. 

49 Therefore also said the wisdom 
of God, I will send them prophets and 
apostles, and some of them they shall 
slay and persecute : 

50 That the blood of all the pro- 



JOHN 



incidental and without design, discloses the truth that this washing was superstitious, and 
connected with the dangerous error of placing the traditions of the elders on equal footing 
with the commands of God. Where there was danger of his practice heing misinterpreted, 
our Lord withheld his compliance, even in things indifferent. See Bp. Sumner on Luke, 
Lect. 41. 

n2 



180 



HAKMONY OF 



§51. At a Pharisee's table, 



MATTHEW. 



MAEK. 



52. Jesus discourses to his disciples 



sec. 51, 52. 



THE GOSPELS. 



181 



Jesus denounces woes against the Pharisees and others. Galilee. 



LUKE, 
ch. xi. 37 — 54. 

phets, which was shed from the foun- 
dation of the world, may be required 
of this generation ; 

51 From the blood of Abel* unto the 
blood of Zacharias, which perished be- 
tween the altar and the temple : verily, 
I say unto you. It shall be required of 
this generation. 

52 Wo unto you, lawyers ! for ye 
have taken away the key of knowledge : 
ye entered not in yourselves, and them 
that were entering in ye hindered. 

53 And as he said these things unto 
them, the scribes and the Pharisees 
began to urge him vehemently, and to 
provoke him to speak of many things ; 

54 Laying wait for him, and seeking 
to catch something out of his mouth, 
that they might accuse him. 



JOHN, 



and the multitude. Galilee. 



ch. xii. 1 — 59. 

In the mean time, when there were 
gathered together an innumerable mul- 
titude of people, insomuch that they 
trode one upon another, he began to 
say unto his disciples first of all, Beware 
ye of the leaven of the Pharisees, which 
is hypocrisy. 

2 For there is nothing covered, that 
shall not be revealed ; neither hid, that 
shall not be known. 

3 Therefore, whatsoever ye have 
spoken in darkness, shall be "heard in 
the light; and that which ye have 
spoken in the ear in closets, shall be 
proclaimed upon the house-tops. 

4 And I say unto you, my friends, 
Be not afraid of them that kill the body, 
and after that, have no more that they 
can do. 

5 But I will forewarn you whom ye 
shall fear ; Fear him, which, after he 
hath killed, hath power to cast into 
hell ; yea, I say unto you, Fear him. 

6 Are not five sparrows sold for two 
farthings, and not one of them is for- 
gotten before God ? 

7 But even the very hairs of your 
head are all numbered. Fear not there- 
fore : ye are of more value than many 
sparrows. 



Gen. iv. 8 ; 2 Chron. xxiv. 20, scq. 



182 



HARMONY OF 



[pari IV. 



52. Jesus discourses to his disciples 



MATTHEW. 



MAEK. 



sec. 52.] 



THE GOSPELS. 



183 



and the multitude. 



LUKE. 
ch. xii. 1 — 59. 

8 Also I say unto you, Whosoever 
shall confess me before men, him shall 
the Son of man also confess before the 
angels of God. 

9 But he that denieth me before 
men, shall be denied before the angels 
of God. 

10 And whosoever shall speak a 
word against the Son of man, it shall 
be forgiven him : but unto him that 
blasphemeth against the Holy Ghost, 
it shall not be forgiven. 

11 And when they bring you unto 
the synagogues, and unto magistrates, 
and powers, take ye no thought how 
or what thing ye shall answer, or what 
ye shall say : 

12 For the Holy Ghost shall teach 
you in the same hour what ye ought 
to say. 

13 And one of the company said unto 
him, Master, speak to my brother, that 
he divide the inheritance with me. 

14 And he said unto him, Man, who 
made me a judge, or a divider over 
you? 

15 And he said unto them, Take 
heed, and beware of covetousness : 
for a man's life consisteth not in the 
abundance of the things which he 
possesseth. 

16 And he spake a parable unto 
them, saying, The ground of a certain 
rich man brought forth plentifully : 

17 And he thought within himself, 
saying, What shall I do, because I 
have no room where to bestow my 
fruits 1 

18 And he said, This will I do : I 
will pull down my barns, and build 
greater ; and there will I bestow all 
my fruits and my goods. 

19 And I will say to my soul, 
Soul, thou hast much goods laid up 
for many years ; take thine ease, eat, 
drink, and be merry. 

20 But God said unto him, Thou 
fool, this night thy soul shall be re- 
quired of thee : then whose shall those 
things be, which thou hast provided 1 

21 So is he that layeth up treasure 
for himself, and is not rich toward God. 

22 And he said unto his disciples, 
Therefore I say unto you, Take no 



JOHN. 



184 



HARMONY OF 



52. Jesus discourses to his disciples 



MATTHEW. 



MAEK. 



[PAKT IV. 



sec. 52.] 



THE GOSPELS. 



185 



and the multitude. Galilee. 



LUKE. 

ch. xii. 1 — 59. 

thought for your life, what ye shall 

eat ; neither for the body, what ye 

shall put on. 

23 The life is more than meat, and 
the body is more than raiment. 

24 Consider the ravens : for they 
neither sow nor reap : which neither 
have store-house, nor barn ; and God 
feedeth them. How much more are 
ye better than the fowls % 

25 And which of you with taking 
thought can add to his stature one 
cubit 1 

26 If ye then be not able to do that 
thing which is least, why take ye 
thought for the rest % 

27 Consider the lilies how they 
grow : they toil not, they spin not ; 
and yet I say unto you, that Solomon 
in all his glory was not arrayed like 
one of these. 

28 If then God so clothe the grass, 
which is to-day in the field, and 
to-morrow is cast into the oven; how 
much more will lie clothe you, ye of 
little faith ? 

29 And seek not ye what ye shall 
eat, or what ye shall drink, neither be 
ye of doubtful mind. 

30 For all these things do the 
nations of the world seek after : and 
your Father knoweth that ye have 
need of these things. 

31 But rather seek ye the kingdom 
of God, and all these things shall be 
added unto you. 

32 Fear not, little flock ; for it is 
your Father's good pleasure to give 
you the kingdom. 

33 Sell that ye have, and give alms : 
provide yourselves bags which wax not 
old, a treasure in the heavens that 
faileth not, where no thief approacheth, 
neither moth corrupteth. 

34 For where your treasure is, 
there will your heart be also. 

35 Let your loins be girded about, 
and your lights burning ; 

36 And ye yourselves like unto men 
that wait for their lord, when he will 
return from the wedding ; that, when 
he cometh and knocketh, they may 
open unto him immediately. 

37 Blessed are those servants, whom 



JOHN 



186 



HARMONY OF 



[part IV. 



52. Jesus discourses to his disciples 



MATTHEW. 



MARK. 



sec. 52. 



THE GOSPELS. 



187 



and the multitude. 



LUKE. 
ch. xii. 1 — 59. 
the lord when he cometh shall find 
watching : verily, I say unto you, that 
he shall gird himself, and make them 
to sit down to meat, and will come 
forth and serve them. 

38 And if he shall come in the 
second watch, or come in the third 
watch, and find them so, blessed are 
those servants. 

39 And this know, that if the good 
man of the house had known what 
hour the thief would come, he would 
have watched, and not have suffered 
his house to be broken through. 

40 Be ye therefore ready also : for 
the Son of man cometh at an hour 
when ye think not. 

41 Then Peter said unto him, Lord, 
speakest thou this parable unto us, or 
even to all 1 

42 And the Lord said, Who then is 
that faithful and wise steward, whom 
his lord shall make ruler over his 
household, to give them their portion 
of meat in due season 1 

43 Blessed is that servant, whom 
his lord when he cometh shall find so 
doing. 

44 Of a truth I say unto you, That 
he will make him ruler over all that 
he hath. 

45 But and if that servant say in 
his heart, My lord delayeth his coming ; 
and shall begin to beat the men-servants, 
and maidens, and to eat and drink, and 
to be drunken ; 

46 The lord of that servant will 
come in a day when he looketh not for 
him, and at an hour when he is not 
aware, and will cut him in sunder, 
and will appoint him his portion with 
the unbelievers. 

47 And that servant which knew his 
lord's will, and prepared not himself, 
neither did according to his will, shall 
be beaten with many stripes. 

48 But he that knew not, and did 
commit things worthy of stripes, shall 
be beaten with few stripes. For unto 
whomsoever much is given, of him 
shall much be required ; and to whom 
men have committed much, of him 
they will ask the more. 

49 I am come to send fire on the 



JOHN. 



188 



HARMONY OF 



[PAKT IV. 



52. Jesus discourses to his disciples 



MATTHEW. 



MARK. 



§ 53. The slaughter of certain Galileans. 



Luke xii. 54, out of the west.} The autumnal rains in Palestine come mostly 
from the west or south-west. Robinson's Biblical Researches, vol. ii. p. 97. The 



sec. 52, 53.] 



THE GOSPELS. 



189 



and the multitude. Galilee. 



LUKE. 
ch. xii. 1 — 59. 

earth, and what will I, if it be already- 
kindled 1 

50 But I have a baptism to be bap- 
tized with ; and how am I straitened 
till it be accomplished ! 

51 Suppose ye that I am come to 
give peace on earth 1 I tell you, Nay ; 
but rather division : 

52 For from henceforth there shall 
be five in one house divided, three 
against two, and two against three. 

53 The father shall be divided 
against the son, and the son against 
the father ; the mother against the 
daughter, and the daughter against 
the mother ; the mother-in-law against 
her daughter-in-law, and the daughter- 
in-law against her mother-in-law. 

54 And he said also to the people, 
When ye see a cloud rise out of the 
west, straightway ye say, There cometh 
a shower ; and so it is. 

55 And when ye see the south wind 
blow, ye say, There will be heat ; and 
it cometh to pass. 

56 Ye hypocrites, ye can discern 
the face of the sky and of the earth ; 
but how is it, that ye do not discern 
this time ? 

57 Yea, and why even of yourselves 
judge ye not what is right 1 

58 When thou goest with thine ad- 
versary to the magistrate, as thou art \ 
in the way, give diligence that thou 
mayest be delivered from him ; lest 
he hale thee to the judge, and the 
judge deliver thee to the officer, and 
the officer cast thee into prison. 

59 I tell thee, thou shalt not depart 
thence, till thou hast paid the very last 
mite. 



JOHN. 



Parable of the barren fig-tree. Galilee. 



ch. xiii. 1 — 9. 

There were present at that season 
some that told him of the Galileans, 
whose blood Pilate had mingled with 
their sacrifices. 

2 And Jesus answering, said unto 
them, Suppose ye that these Galileans 



incidental allusion here made to that fact, would hardly have been made by a writer 
of fiction. 



190 



HARMONY OF 



[part IV. 



53. The slaughter of certain Galileans. 



MATTHEW. 



MARK. 



54. The parable 



ch. xiii. 1 — 23. 
The same day went Jesus out of 
the house, and sat by the sea-side. 

2 And great multitudes were ga- 
thered together unto him, so that he 
went into a ship, and sat ; and the 
whole multitude stood on the shore. 

3 And he spake many things unto 
them in parables, saying, Behold, a 
sower went forth to sow : 



4 And when he sowed, some seeds 
fell by the way-side, and the fowls 
came and devoured them up : 

5 Some fell upon stony places, 
where they had not much earth : and 
forthwith they sprung up, because they 
had no deepness of earth : 

6 And when the sun was up, they 
were scorched ; and because they had 
no root, they withered away. 

7 And some fell among thorns ; and 
the thorns sprung up, and choked 
them : 

8 But other fell into good ground, 



ch. iv. 1 — 25. 
And he began again to teach by the 
sea-side : and there was gathered unto 
him a great multitude, so that he en- 
tered into a ship, and sat in the sea ; 
and the whole multitude was by the 
sea, on the land. 

2 And he taught them many things 
by parables, and said unto them in his 
doctrine, 

3 Hearken ; Behold, there went out 
a sower to sow. 

4 And it came to pass as he sowed, 
some fell by the way-side, and the 
fowls of the air came and devoured it 
up. 

5 And some fell on stony ground, 
where it had not much earth ; and im- 
mediately it sprang up, because it had 
no depth of earth : 

6 But when the sun was up it was 
scorched ; and because it had no root, 
it withered away. 

7 And some fell among thorns, and 
the thorns grew up, and choked it, and 
it yielded no fruit, 

8 And other fell on good ground, 



sec. 53, 5i.] 



THE GOSPELS. 



191 



Parable of the barren fig-tree. Galilee. 



LUKE. 

CH. XIII. 1 — 9. 

were sinners above all the Galileans, 
because they suffered such things 1 

3 I tell you, Nay; but, except ye 
repent, ye shall all likewise perish. 

4 Or those eighteen, upon whom the 
tower in Siloam fell, and slew them, 
think ye that they were sinners above 
all men that dwelt in Jerusalem 1 

5 I tell you, Nay; but, except ye 
repent, ye shall all likewise perish. 

6 He spake also this parable : A 
certain man had a fig-tree planted in 
his vineyard ; and he came and sought 
fruit thereon, and found none. 

7 Then said he unto the dresser of 
his vineyard, Behold, these three years 
I come seeking fruit on this fig-tree, 
and find none : cut it down ; why cum- 
bereth it the ground % 

8 And he answering, said unto him, 
Lord, let it alone this year also, till I 
shall dig about it, and dung it : 

9 And if it bear fruit, well : and if 
not, then after that thou shalt cut it 
down. 



JOHN, 



of the sower. Lake of Galilee. Near Capernaum ? 
ch. vin. 4 — 18. 



4 And when much people were 
gathered together, and were come to 
him out of every city, he spake by a 
parable : 

5 A sower went out to sow his 
seed : and as he sowed, some fell by 
the way-side : and it was trodden 
down, and the fowls of the air de- 
voured it. 

6 And some fell upon a rock ; and 
as soon as it was sprung up, it withered 
away, because it lacked moisture. 



7 And some fell among thorns ; and 
the thorns sprang up with it, and 
choked it. 

8 And other fell on good ground, 



192 



HABMONY OF 



[part IV. 



54. The parable 



MATTHEW. 

oh. xiii. 1 — 23. 
and brought forth fruit, some a hun- 
dred-fold, some sixty-fold, some thirty- 
fold. 

9 Who hath ears to hear, let him 
hear. 

10 And the disciples came, and said 
unto him, Why speakest thou unto 
them in parables ? 

11 He answered and said unto 
them, Because it is given unto you to 
know the mysteries of the kingdom of 
heaven, but to them it is not given. 

12 For whosoever hath, to him 
shall be given, and he shall have more 
abundance : but whosoever hath not, 
from him shall be taken away even 
that he hath. 

13 Therefore speak I to them in 
parables : because they seeing, see not ; 
and hearing, they hear not ; neither do 
they understand. 

14 And in them is fulfilled the pro- 
phecy of Esaias,* which saith, By 
hearing ye shall hear, and shall not 
understand ; and seeing ye shall see, 
and shall not perceive : 

15 For this people's heart is waxed 
gross, and their ears are dull of hear- 
ing, and their eyes they have closed ; 
lest at any time they should see with 
their eyes, and hear with their ears, 
and should understand with their heart, 
and should be converted, and I should 
heal them. 

16 But blessed are your eyes, for 
they see : and your ears, for they hear. 

17 For, verily I say unto you, That 
many prophets and righteous men have 
desired to see those things which ye 
see, and have not seen them; and to 
hear those things which ye hear, and 
have not heard them. 

18 Hear ye therefore the parable of 
the sower. 

19 When any one heareth the word 
of the kingdom, and understandeth it 
not, then cometh the wicked one, and 
catcheth away that which was sown 
in his heart. This is he which re- 
ceived seed by the way-side. 



MAEK. 
ch. iv. 1 — 25. 

and did yield fruit that sprang up, 
and increased, and brought forth, some 
thirty, and some sixty, and some a 
hundred. 

9 And he said unto them, He that 
hath ears to hear, let him hear. 

10 And when he was alone, they 
that were about him, with the twelve, 
asked of him the parable. 

11 And he said unto them, Unto 
you it is given to know the mystery 
of the kingdom of God : but unto them 
that are without, all these things are 
done in parables : 

12 That seeing they may see, and 
not perceive ; and hearing they may 
hear, and not understand ; lest at any 
time they should be converted, and 
their sins should be forgiven them. 



13 And he said unto them, Know 
ye not this parable ? and how then will 
ye know all parables ? 

14 The sower soweth the word. 

15 And these are they by the way- 
side, where the word is sown ; but 
when they have heard, Satan cometh 
immediately, and taketh away the word 
that was sown in their hearts. 



* Is. vi. 9, 10. 



sec. 54.] 



THE GOSPELS. 



193 



of the sower. Lake of Galilee. Near Capernaum ? 



LUKE. 
ch. viii. 4 — 18. 
and sprang up, and bare fruit a hun- 
dred-fold. And when he had said 
these things, he cried, He that hath 
ears to hear, let him hear. 



9 And his disciples asked him, 
saying, What might this parable be 1 

10 And he said, Unto you it is 
given to know the mysteries of the 
kingdom of God : but to others in 
parables; that seeing they might not 
see, and hearing they might not under- 
stand. 



11 Now the parable is this 
seed is the word of God. 



The 



12 Those by the way-side, are they 
that hear : then cometh the devil, and 
taketh away the word out of their 
hearts, lest they should believe and 
be saved. 

13 They on the rock are they, 
which, when they hear, receive the 
word with joy ; and these have no 



JOHN 



194 



HARMONY OF 



[part IV . 



54. The parable 



MATTHEW. 
ch. xiii. 1 — 23. 

20 But he that received the seed 
into stony places, the same is he that 
heareth the word, and anon with joy 
receiveth it ; 

21 Yet hath he not root in himself, 
but dureth for a while : for when tri- 
bulation or persecution ariseth because 
of the word, by and by he is offended. 

22 He also that received seed among 
the thorns is he that heareth the word ; 
and the care of this world, and the de- 
ceitfulness of riches, choke the word, 
and he becometh unfruitful. 



23 But he that received seed into 
the good ground is he that heareth the 
word, and understandeth it; which 
also beareth fruit, and bringeth forth, 
some a hundred-fold, some sixty, some 
thirty. 



MARK. 

ch. iv. 1 — 25. 

16 And these are they likewise 
which are sown on stony ground ; 
who, when they have heard the word, 
immediately receive it with gladness ; 

17 And have no root in themselves, 
and so endure but for a time : after- 
ward, when affliction or persecution 
ariseth for the word's sake, immedi- 
ately they are offended. 

18 And these are they which are 
sown among thorns ; such as hear the 
word, 

19 And the cares of this world, and 
the deceitfulness of riches, and the 
lusts of other things entering in, choke 
the word, and it becometh unfruitful. 

20 And these are they which are 
sown on good ground ; such as hear 
the word, and receive it, and bring 
forth fruit, some thirty-fold, some 
sixty, and some a hundred. 

21 And he said unto them, Is a 
candle brought to be put under a 
bushel, or under a bed 1 and not to be 
set on a candlestick 1 

22 For there is nothing hid, which 
shall not be manifested ; neither was 
any thing kept secret, but that it should 
come abroad. 

23 If any man have ears to hear, 
let him hear. 

24 And he said unto them, Take 
heed what ye hear : With what mea- 
sure ye mete, it shall be measured to 
you : and unto you that hear shall 
more be given. 

25 For he that hath, to him shall 
be given : and he that hath not, from 
him shall be taken even that which he 
hath. 



§ 55. Parable of the tares. 



ch. xiii. 24 — 53. 

24 Another parable put he forth 
unto them, saying, The kingdom of 
heaven is likened unto a man which 
sowed good seed in his field : 

25 But while men slept, his enemy 
came and sowed tares among the 
wheat, and went his way. 

26 But when the blade was sprung 
up, and brought forth fruit, then ap- 
peared the tares also. 



ch. iv. 26—34. 



sec. 54, 55.] 



THE GOSPELS. 



195 



of the sower. Lake of Galilee. Near Capernaum 



LUKE. 
ch. viii. 4 — 18. 
root, which for a while believe, and in 
time of temptation fall away. 

14 And that which fell, among 
thorns, are they, which, when they 
have heard, go forth, and are choked 
with cares, and riches, and pleasures of 
this life, and bring no fruit to perfec- 
tion. 



15 But that on the good ground are 
they, which, in an honest and good 
heart, having heard the word, keep it, 
and bring forth fruit with patience. 



16 No man, when he hath lighted 
a candle, covereth it with a vessel, or 
putteth it under a bed ; but setteth it 
on a candlestick, that they which en- 
ter in may see the light. 

17 For nothing is secret, that shall 
not be made manifest ; neither any- 
thing hid, that shall not be known, 
and come abroad. 

18 Take heed therefore how ye 
hear : for whosoever hath, to him 
shall be given : and whosoever hath 
not, from him shall be taken even that 
which he seemeth to have. 



JOHN. 



Other parables. Near Capernaum ? 



o 2 



196 



HARMONY OF 



[part IV. 



§ 55. Parable of the tares. 



MATTHEW. 

ch. xiii. 24 — 53. 

27 So the servants of the house- 
holder came and said unto him, Sir, 
didst not thou sow good seed in thy 
field 1 from whence then hath it tares 1 

28 He said unto them, An enemy 
hath done this. The servant said 
unto him, Wilt thou then that we go 
and gather them up 1 

29 But he said, Nay; lest while 
ye gather up the tares, ye root up also 
the wheat with them. 

30 Let both grow together until the 
harvest : and in the time of harvest I 
will say to the reapers, Gather ye 
together first the tares, and bind them 
in bundles to burn them : but gather 
the wheat into my barn. 

31 Another parable put he forth 
unto them, saying, The kingdom of 
heaven is like to a grain of mustard- 
seed, which a man took, and sowed in 
his field : 

32 Which indeed is the least of all 
seeds : but when it is grown, it is the 
greatest among herbs, and becometh a 
tree, so that the birds of the air come 
and lodge in the branches thereof. 

33 Another parable spake he unto 
them ; The kingdom of heaven is like 
unto leaven, which a woman took, 
and hid in three measures of meal, 
till the whole was leavened. 

34 All these things spake Jesus 
unto the multitude in parables ; and 
without a parable spake he not unto 
them : 

35 That it might be fulfilled which 
was spoken by the prophet,* saying, 
I will open my mouth in parables ; I 
will utter things which have been 
kept secret from the foundation of the 
world. 

36 Then Jesus sent the multitude 
away, and went into the house : and 
his disciples came unto him, saying, 
Declare unto us the parable of the 
tares of the field. 

37 He answered and said unto them, 
He that soweth the good seed is the 
Son of man ; 

38 The field is the world ; the good 
seed are the children of the kingdom ; 



MAEK. 
ch. iv. 26—34. 



26 And he said, So is the kingdom 
of God, as if a man should cast seed 
into the ground ; 

27 And should sleep, and rise night 
and day, and the seed should spring 
and grow up, he knoweth not how. 

28 For the earth bringeth forth fruit 
of herself ; first the blade, then the 
ear, after that the full corn in the ear. 

29 But when the fruit is brought 
forth, immediately he putteth in the 
sickle, because the harvest is come. 

30 And he said, Whereunto shall 
we liken the kingdom of God ? or 
with what comparison shall we com- 
pare it ? 

31 It is like a grain of mustard- 
seed, which when it is sown in the 
earth, is less than all the seeds that be 
in the earth : 

32 But when it is sown, it groweth 
up, and becometh greater than all herbs, 
and shooteth out great branches ; so 
that the fowls of the air may lodge 
under the shadow of it. 

33 And with many such parables 
spake he the word unto them, as they 
were able to hear it. 

34 But without a parable spake he 
not unto them : and when they were 
alone, he expounded all things to his 
disciples. 



* Ps. lxxviii. 2. 



sec. 55.] 



THE GOSPELS. 



197 



Other parables. Near Capernaum f 



LUKE. 



JOHN. 



198 



HARMONY OF 



[l'AKT IV. 



55. Parable of the tares. 



MATTHEW. 
ch. xiii. 24 — 53. 
but the tares are the children of the 
wicked one ; 

39 The enemy that sowed them is 
the devil ; the harvest is the end of 
the world ; and the reapers are the 
angels. 

40 As therefore the tares are 
gathered and burned in the fire ; 
so shall it be in the end of this 
world. 

41 The Son of man shall send 
forth his angels, and they shall gather 
out of his kingdom all things that 
offend, and them which do iniquity ; 

42 And shall cast them into a fur- 
nace of fire : there shall be wailing 
and gnashing of teeth. 

43 Then shall the righteous shine 
forth as the sun in the kingdom of 
their Father. Who hath ears to hear, 
let him hear. 

44 Again, The kingdom of heaven 
is like unto treasure hid in a field ; the 
which when a man hath found, he 
hideth, and for joy thereof goeth and 
selleth all that he hath, and buyeth 
that field. 

45 Again, The kingdom of heaven 
is like unto a merchant-man seeking 
goodly pearls : 

46 Who, when he had found one 
pearl of great price, went and sold all 
that he had, and bought it. 

47 Again, The kingdom of heaven 
is like unto a net, that was cast into 
the sea, and gathered of every Jdnd : 

48 Which, when it was full, they 
drew to shore, and sat down, and 
gathered the good into vessels, but 
cast the bad away. 

49 So shall it be at the end of the 
world : the angels shall come forth, 
and sever the wicked from among the 
just, 

50 And shall cast them into the 
furnace of fire : there shall be wailing 
and gnashing of teeth. 

51 Jesus saith unto them, Have ye 
understood all these things 1 They 
say unto him, Yea, Lord. 

52 Then said he unto them, There- 
fore every scribe which is instructed 
unto the kingdom of heaven, is like 
unto a man that is a householder, 



MAEK. 



sec. 55. 



THE GOSPELS. 



199 



Other parables. Near Capernaum ? 



LUKE. 



JOHN. 



200 



HARMONY OF 



[part IV 



§ 55. Parable of the tares. 




MATTHEW. 




MAEK. 


ch. xiii. 24 — 53. 
which bringeth forth out of his trea- 
sure things new and old. 

53 And it came to pass, that when 
Jesus had finished these parables, he 
departed thence. 







§ 56. Jesus directs to cross the lake. Incidents. 



ch. vm. 18—27. 

18 Now when Jesus saw great 
multitudes about him, he gave com- 
mandment to depart unto the other 
side. 



19 And a certain scribe came, and 
said unto him, Master, I will follow 
thee whithersoever thou goest. 

20 And Jesus saith unto him, The 
foxes have holes, and the birds of the 
air have nests ; but the Son of man 
hath not where to lay his head. 

21 And another of his disciples 
said unto him, Lord, suffer me first to 
go and bury my father. 

22 But Jesus said unto him, Fol- 
low me ; and let the dead bury their 
dead. 



23 And when he was entered into 
a ship, his disciples followed him. 



24 And behold, there arose a great 
tempest in the sea, insomuch that the 
ship was covered with the waves : but 
he was asleep. 

25 And his disciples came to him, 
and awoke him, saying, Lord, save us : 
we perish. 

26 And he saith unto them, Why 
are ye fearful, ye of little faith ? 
Then he arose, and rebuked the winds 
and the sea ; and there was a great 
calm. 



ch. iv. 35—41. 

35 And the same day, when the 
even was come, he saith unto them, 
Let us pass over unto the other side. 



36 And when they had sent away 
the multitude, they took him even as 
he was in the ship. And there were 
also with him other little ships. 

37 And there arose a great storm 
of wind, and the waves beat into the 
ship, so that it was now full. 

38 And he was in the hinder part 
of the ship, asleep on a pillow : and 
they awake him, and say unto him, 
Master, carest thou not that we pe- 
rish? 

39 And he arose and rebuked the 
wind, and said unto the sea, Peace, 
be still : and the wind ceased, and 
there was a great calm. 

40 And he said unto them, Why 
are ye so fearful 1 how is it that ye 
have no faith ? 



sec. 55, 56.] 



THE GOSPELS. 



201 



Other parables. Near Capernaum ? 



LUKE. 



JOHN. 



The tempest stilled. Lake of Galilee. 



ch. viii. 22 — 25. 

ch. ix. 57 — 62. 
22 Now it came to pass on a certain 
day, that he went into a ship with 
his disciples : and he said unto them, 
Let us go over unto the other side of 
the lake. 

CH. IX. 

57 And it came to pass, that as 
they went in the way, a certain man 
said unto him, Lord, I will follow thee 
whithersoever thou goest. 

58 And Jesus said unto him, Foxes 
have holes, and birds of the air have 
nests; but the Son of man hath not 
where to lay his head. 

59 And he said unto another, Fol- 
low me. But he said, Lord, suffer 
me first to go and bury my father. 

60 Jesus said unto him, Let the 
dead bury their dead : but go thou and 
preach the kingdom of God. 

61 And another also said, Lord, I 
will follow thee ; but let me first go 
bid them farewell which are at home 
at my house. 

62 And Jesus said unto him, No 
man having put his hand to the plough, 
and looking back, is fit for the king- 
dom of God. 

CH. VIII. 

22 And they launched forth. 

23 But as they sailed, he fell 
asleep : and there came down a storm 
of wind on the lake ■ and they were 
filled with water, and were in jeo- 
pardy. 

24 And they came to him, and 
awoke him, saying, Master, Master, 
we perish. Then he arose, and re- 
buked the wind, and the raging of the 
water : and they ceased, and there 
was a calm. 

25 And he said unto them, Where 
is your faith 1 And they being afraid, 



202 



HAEMONY OF 



[part IV. 



§ 56. Jesus directs to cross the lake. Incidents. 



MATTHEW. 
ch. viii. 18—27. 

27 But the men marvelled, saying, 
What manner of man is this, that 
even the winds and the sea obey 
him ! 



MARK. 

ch. iv. 35—41. 

41 And they feared exceedingly, 
and said one to another, What man- 
ner of man is this, that even the wind 
and the sea obey him 1 



57. The two demoniacs 



ch. viii. 28—34. 
CH. ix. 1. 
28 And when he was come to the 
other side, into the country of the 
Gergesenes, there met him two pos- 
sessed with devils, coming out of the 
tombs, exceeding fierce, so that no 
man might pass by that way. 



29 And behold, they cried out, 



ch. v. 1—21. 

And they came over unto the other 
side of the sea, into the country of the 
Gadarenes. 

2 And when he was come out of 
the ship, immediately there met him 
out of the tombs a man with an un- 
clean spirit, 

3 Who had his dwelling among the 
tombs ; and no man could bind him, 
no, not with his chains : 

4 Because that he had been often 
bound with fetters and chains, and the 
chains had been plucked asunder by 
him, and the fetters broken in pieces : 
neither could any man tame him. 

5 And always, night and day, he 
was in the mountains, and in the 
tombs, crying, and cutting himself 
with stones. 

6 But when he saw Jesus afar off, 
he ran and worshipped him, 

7 And cried with a loud voice, and 
said, What have I to do with thee, 
Jesus, thou Son of the most high 
God ? I adjure thee by God, that 
thou torment me not. 

8 (For he said unto him, Come out 
of the man, thou unclean spirit.) 



9 And he asked him, What is thy 



Matth. viii. 28, Gergesenes.} This is made consistent with the other Evangelists, 
by reading " Gadarenes." If Gergasa was subordinate to Gadara, the metropolis of 
Perea, as Cellarius and Reland judge, and St. Mark did not write in Judea, what wonder 
that he chose the more general name, which was best known in the Avorld ? But Cellarius 
from Eusebius takes notice that some esteemed Gergasi, so Eusebius writes it, and 
Gadara two names of the same city; and this he thinks was the sentiment of the Syriac 
translator. To this Sir Richard Ellis most inclines, in his " Fortuita Sacra." Townson, p. 72. 



sec. 56, 57. 



THE GOSPELS. 



203 



The tempest stilled. Lake of Galilee. 



LUKE. 
ch. viii. 22 — 25. 
ch. ix. 57 — 62. 
wondered, saying one to another, 
What manner of man is this ! for he 
commandeth even the winds and 
water, and they obey him. 



JOHN. 



of Gadara. S. E. coast of the Lake of Galilee. 



ch. mi. 26—40. 

26 And they arrived at the country 
of the Gadarenes, which is over 
against Galilee. 

27 And when he went forth to land, 
there met him out of the city a cer- 
tain man, which had devils long time, 
and ware no clothes, neither abode in 
any house, but in the tombs. 



28 When he saw Jesus, he cried 
out, and fell down before him, and 
with a loud voice said, What have I 
to do with thee, Jesus, thou Son of 
God most high ? I beseech thee tor- 
ment me not. 

29 (For he had commanded the 
unclean spirit to come out of the man. 
For oftentimes it had caught him : 
and he was kept bound with chains, 
and in fetters ; and he brake the bands, 
and was driven of the devil into the 
wilderness.) 

30 And Jesus asked him, saying, : 



In Matthew mention is made of two demoniacs ; in Mark and Luke of one only. 
Here Le Clerc's maxim is undoubtedly true : Qui plura narrat, pauciora complectitur : 
qui pauciora memorat, plura non negat. Harm. p. 524. 

We may collect a reason from the Gospels themselves, why Mark and Luke men- 
tion only one demoniac ; because, one only being grateful for the miracle, his cure 
only was recorded by the two Evangelists, who mention this gratitude, and who 
are more intent on inculcating the moral, than on magnifying our Lord's power. 
Xewcomf. 



206 



HARMONY OF 



[part IV 



§ 57. The two demoniacs 



MATTHEW. 



MASK. 

CH. V. 1—21. 

friends, and tell them how great 
things the Lord hath done for thee, 
and hath had compassion on thee. 

20 And he departed, and began to 
publish in Decapolis how great things 
Jesus had done for him. And all men 
did marvel. 

21 And when Jesus was passed 
over again by ship unto the other side, 
much people gathered unto him : and 
he was nigh unto the sea. 



§ 58. Levi's feast. 



ch. ix. 10—17. 

10 And it came to pass, as Jesus 
sat at meat in the house, behold, 
many publicans and sinners came and 
sat down with him and his disciples. 

11 And when the Pharisees saw it, 
they said unto his disciples, Why eat- 
eth your Master with publicans and 
sinners ? 

12 But when Jesus heard that, he 
said unto them, They that be whole 
need not a physician, but they that are 
sick. 

13 But go ye and learn what that 
meaneth,* I will have mercy, and not 
sacrifice : for I am not come to call 
the righteous, but sinners to repent- 
ance. 

14 Then came to him the disciples 
of John, saying, Why do we and the 
Pharisees fast oft, but thy disciples 
fast not ? 

15 And Jesus said unto them, Can 
the children of the bride-chamber 
mourn, as long as the bridegroom is 
with them 1 but the days will come, 
when the bridegroom shall be taken 
from them, and then shall they fast. 



16 No man putteth a piece of new 
cloth unto an old garment : for that 



ch. ii. 15—22. 

15 And it came to pass, that as 
Jesus sat at meat in his house, many 
publicans and sinners sat also together 
with Jesus and his disciples ; for there 
were many, and they followed him. 

16 And when the scribes and Pha- 
risees saw him eat with publicans and 
sinners, they said unto his disciples, 
How is it that he eateth and drinketh 
with publicans and sinners 1 

17 When Jesus heard it, he saith 
unto them, They that are whole, have 
no need of the physician, but they 
that are sick : I came not to call the 
righteous, but sinners to repentance. 

18 And the disciples of John, and 
of the Pharisees, used to fast : and 
they come, and say unto him, Why 
do the disciples of John, and of the 
Pharisees fast, but thy disciples fast 
not? 



19 And Jesus said unto them, Can 
the children of the bride-chamber fast, 
while the bridegroom is with them 1 
As long as they have the bridegroom 
with them, they cannot fast. 

20 But the days will come, when 
the bridegroom shall be taken away 
from them, and then shall they fast 
in those days. 

21 No man alsoseweth a piece of 
new cloth on an old garment : else 



* Hos. vi. 6 ; 1 Sam. xv. 22. 



Matth. ix. 10, in the house.'] 
own house ; and Luke calls it a 



Both Mark and Luke state that this was in Matthew's 
great feast, made in honour of Jesus. The omission of 



sec. 57, 58.] 



THE GOSPELS. 



207 



of Gadara. S. E. coast of the Lake of Galilee. 



LUKE. 

ch. viii. 26—40, 

39 Return to thine own house, and 
shew how great things God hath done 
unto thee. And he went his way and 
published throughout the whole city, 
how great things Jesus had done unto 
him. 

40 And it came to pass, that, when 
Jesus was returned, the people gladly 
received him : for they were all wait- 
ing for him. 



JOHN. 



Capernaum. 



ch. v. 29—39. 

29 And Levi made him a great 
feast in his own house ; and there 
was a great company of publicans, 
and of others that sat down w T ith 
them. 

30 But their scribes and Pharisees 
murmured against his disciples, say- 
ing, Why do ye eat and drink with 
publicans and sinners 1 

31 And Jesus answering, said unto 
them, They that are whole need not 
a physician ; but they that are sick. 

32 I came not to call the righteous, 
but sinners to repentance. 

33 And they said unto him, Why 
do the disciples of John fast often, 
and make prayers, and likewise the 
disciples of the Pharisees ; but thine 
eat and drink 1 



34 And he said unto them, Can ye 
make the children of the bride-cham- 
ber fast while the bridegroom is with 
them ? 

35 But the days will come, when 
the bridegroom shall be taken away 
from them, and then shall they fast 
in those days. 

36 And he spake also a parable 
unto them : No man putteth a piece of 
a new garment upon an old : if other- 



this fact by Matthew, not only shows his modesty and humility, but adds much to the 
weight of evidence in his favour, both as a man, and as a witness. See Blunt' s Veracity 
of the Gospels, Sect. i. 4. 



208 



HARMONY OF 



[part IV. 



§ 58. Levi's feast. 



MATTHEW. 

ch. ix. 10—17. 
which is put in to fill it up, taketh 
from the garment, and the rent is 
made worse. 

17 Neither do men put new wine 
into old bottles : else the bottles break, 
and the wine runneth out, and the 
bottles perish : but they put new wine 
into new bottles, and both are pre- 
served. 



MAEK. 

ch. ii. 15—22. 
the new piece that filled it up, taketh 
away from the old, and the rent is 
made worse. 

22 And no man putteth new wine 
into old bottles : else the new wine 
doth burst the bottles, and the wine is 
spilled, and the bottles will be marred : 
but new wine must be put into new 
bottles. 



§ 59. The raising of Jairus's daughter. 



ch. ix. 18—26. 

18 While he spake these things 
unto them, behold, there came a cer- 
tain ruler, and worshipped him, say- 
ing, My daughter is even now dead : 
but come and lay thy hand upon her, 
and she shall live. 

19 And Jesus arose, and followed 
him, and so did his disciples. 

20 (And behold, a woman which 
was diseased with an issue of blood 
twelve years, came behind him, and 
touched the hem of his garment. 

21 For she said within herself, If I 
may but touch his garment, I shall be 
whole. 

22 But Jesus turned him about, and 
when he saw her, he said, Daughter, 
be of good comfort: thy faith hath 
made thee whole. And the woman 
was made whole from that hour.) 



ch. v. 22—43. 

22 And behold, there cometh one 
of the rulers of the synagogue, Jairus 
by name ; and when he saw him, he 
fell at his feet. 

23 And besought him greatly, say- 
ing, My little daughter lieth at the 
point of death : I pray thee, come and 
lay thy hands on her, that she may 
be healed ; and she shall live. 

24 And Jesus went with him ; and 
much people followed him, and 
thronged him. 

25 And a certain woman which had 
an issue of blood twelve years, 

26 And had suffered many things 
of many physicians, and had spent all 
that she had, and was nothing bettered, 
but rather grew worse, 

27 When she had heard of Jesus, 
came in the press behind, and touched 
his garment : 

28 For she said, If I may touch but 
his clothes, I shall be whole. 

29 And straightway the fountain of 
her blood was dried up ; and she felt 
in her body that she was healed of 
that plague. 

30 And Jesus, immediately know- 
ing in himself that virtue had gone 
out of him, turned him about in the 



my 



press, and said, Who touched 
clothes ? 

31 And his disciples said unto him, 
Thou seest the multitude thronging 
thee, and sayest thou, Who touched 
me? 

32 And he looked round about to 
see her that had done this thing. 



sec. 58, 59.] 



THE GOSPELS. 



209 



Capernaum. 



LUKE. 

ch. v. 29—39. 

wise, then both the new maketh a rent, 

and the piece that was taken out of the 

new, agreeth not with the old. 

37 And no man putteth new wine 
into old bottles ; else the new wine 
will burst the bottles, and be spilled, 
and the bottles shall perish. 

38 But new wine must be put into 
new bottles, and both are preserved. 

39 No man also having drunk old 
wine, straightway desireth new : for 
he saith, The old is better. 



JOHN. 



The woman with a bloody flux. Capernaum. 



ch. viii. 41 — 56. 

41 And behold, there came a man 
named Jairus, and he was a ruler of 
the synagogue : and he fell down at 
Jesus' feet, and besought him that 
he would come into his house : 

42 For he had one only daughter, 
about twelve years of age, and she lay 
a-dying. But as he went, the people 
thronged him. 

43 And a woman having an issue 
of blood twelve years, which had spent 
all her living upon physicians, neither 
could be healed of any, 

44 Came behind Mm and touched 
the border of his garment : and imme- 
diately her issue of blood stanched. 

45 And Jesus said, Who touched 
me 1 When all denied, Peter, and 
they that were with him, said, Master, 
the multitude throng thee, and press 
thee, and sayest thou, Who touched 
me? 

46 And Jesus said, Somebody hath 
touched me : for I perceive that virtue 
is gone out of me. 



210 



HARMONY OF 



[PAKT IV. 



§ 59. The raising of Jairus's daughter. 



MATTHEW. 

m. ix. 18—26. 



23 And when Jesus came into the 
ruler's house, and saw the minstrels 
and the people making a noise, 

24 He said unto them, Give place : 
for the maid is not dead, but sleepeth. 
And they laughed him to scorn. 

25 But when the people were put 
forth, he went in, and took her by the 
hand, and the maid arose. 

26 And the fame hereof went 
abroad into all that land. 



MAEK. 

ch. v. 22—43. 

33 But the woman, fearing and 
trembling, knowing what was done in 
her, came and fell down before him, 
and told him all the truth. 

34 And he said unto her, Daughter, 
thy faith hath made thee whole ; go in 
peace, and be whole of thy plague. 



35 While he yet spake, there came 
from the ruler of the synagogue's 
house certain which said, Thy daugh- 
ter is dead : why troublest thou the 
Master any further ? 

36 As soon as Jesus heard the word 
that was spoken, he saith unto the 
ruler of the synagogue, Be not afraid, 
only believe. 

37 And he suffered no man to fol- 
low him, save Peter, and James, and 
John the brother of James. 

38 And he cometh to the house of 
the ruler of the synagogue, and seeth 
the tumult, and them that wept and 
wailed greatly. 

39 And when he was come in, he 
saith unto them, Why make ye this 
ado, and weep 1 the damsel is not 
dead, but sleepeth. 

40 And they laughed him to scorn. 
But, when he had put them all out, 
he taketh the father and the mother of 
the damsel, and them that were with 
him, and entereth in where the damsel 
was lying. 

41 And he took the damsel by the 
hand, and said unto her, Talitha-cumi : 
which is, being interpreted, Damsel, 
(I say unto thee) arise. 

42 And straightway the damsel 
arose, and walked ; for she was of the 
age of twelve years. And they were 
astonished with a great astonishment. 

43 And he charged them straitly 
that no man should know it ; and 
commanded that something should be 
given her to eat. 



60. Two blind men healed, 



ch. ix. 27 — 34. 
27 And when Jesus departed 
thence, two blind men followed him, 
crying, and saying, Thou son of 
David, have mercy on us. 



59, 60. 



THE GOSPELS. 



211 



The woman with a bloody flux. Capernaum. 



LUKE. 
ch. viii. 41 — 56. 

47 And when the woman saw that 
she was not hid, she came trembling, 
and falling down before him, she de- 
clared unto him before all the people 
for what cause she had touched him, 
and how she was healed immediately. 

48 And he said unto her, Daughter, 
be of good comfort : thy faith hath 
made thee whole ; go in peace. 

49 While he yet spake, there Com- 
eth one from the ruler of the syna- 
gogue's house, saying to him, Thy 
daughter is dead : trouble not the 
Master. 

50 But when Jesus heard it, he 
answered him, saying, Fear not : be- 
lieve only, and she shall be made 
whole. 

51 And when he came into the 
house, he suffered no man to go in, 
save Peter, and James, and John, and 
the father and the mother of the 
maiden. 

52 And all wept and bewailed her : 
but he said, Weep not : she is not 
dead, but sleepeth. 

53 And they laughed him to scorn, 
knowing that she was dead. 

54 And he put them all out, and 
took her by the hand, and called, say- 
ing, Maid, arise. 

55 And her spirit came again, and 
she arose straightway : and he com- 
manded to give her meat. 

56 And her parents were aston- 
ished : but he charged them that they 
should tell no man what was done. 



JOHN. 



and a dumb spirit cast out. Capernaum. 



212 



HARMONY OF 



[part IV. 



60. Two blind men healed, 



MATTHEW. 

ch. ix. 27—34. 

28 And when he was come into 
the house, the blind men came to 
him : and Jesus saith unto them, 
Believe ye that I am able to do this 1 
They said unto him, Yea, Lord. 

29 Then touched he their eyes, 
saying, According to your faith, be it 
unto you. 

30 And their eyes were opened ; 
and Jesus straitly charged them, say- 
ing, See that no man know it. 

31 But they, when they were de- 
parted, spread abroad his fame in all 
that country. 

32 As they went out, behold, they 
brought to him a dumb man possessed 
with a devil. 

33 And when the devil was cast 
out, the dumb spake : and the multi- 
tudes marvelled, saying, It was never 
so seen in Israel. 

34 But the Pharisees said, He cast- 
eth out devils, through the prince of 
the devils. 



MARK. 



§ 61. Jesus again at Nazareth, 



ch. xiii. 54 — 58. 

54 And when he was come into 
his own country, he taught them in 
their synagogue, insomuch that they 
were astonished, and said, Whence 
hath this man this wisdom, and these 
mighty works 1 

55 Is not this the carpenter's son ? 
is not his mother called Mary ? and 
his brethren, James, and Joses, and 
Simon, and Judas ! 

56 And his sisters, are they not all 
with us ? Whence then hath this 
man all these things ? 

57 And they were offended in him. 
But Jesus said unto them, A prophet 
is not without honour, save in his own 
country, and in his own house. 



58 And he did not many mighty 
works there, because of their unbelief. 



ch. vi. 1 — 6. 
And he went out from thence, and 
came into his own country ; and his 
disciples follow him. 

2 And when the sabbath-day was 
come, he began to teach in the syna- 
gogue : and many hearing him were 
astonished, saying, From whence hath 
this man these things ? and what wis- 
dom is this which is given unto him, 
that even such mighty works are 
wrought by his hands ? 

3 Is not this the carpenter, the son 
of Mary, the brother of James, and 
Joses, and of Juda, and Simon ? and 
are not his sisters here with us ? And 
they were offended at him. 

4 But Jesus said unto them, A 
prophet is not without honour, but in 
his own country, and among his own 
kin, and in his own house. 

5 And he could there do no mighty 
work, save that he laid his hands 
upon a few sick folk, and healed them. 

6 And he marvelled because of their 
unbelief. 



Mark vi. 3, son of Mary.'] Neither of the Evangelists expressly mentions the death 
of Joseph ; yet from all four of them it may indirectly he inferred to have happened 



sec. 60, 61. 



THE GOSPELS. 



213 



and a dumb spirit cast out. Capernaum. 



LUKE. 



JOHN. 



and again rejected. 



while Jesus was yet alive. Comp. Luke viii. 19, John ii. 12, and xix. 25 — 27. Such 
harmony as this could not have been the effect of concert. See Blunt's Veracity, &c. 
Sect. i. 7. 



214 



HARMONY OF 



[part IV. 



62. A third circuit in Galilee. 



MATTHEW. 
ch. ix. 35—38. ch. x. 1, 5-42. 

CH. XI. 1. 

35 And Jesus went about all the 
cities and villages, teaching in their 
synagogues, and preaching the gospel 
of the kingdom, and healing every 
sickness, and every disease among the 
people. 

36 But when he saw the multitudes, 
he was moved with compassion on 
them, because they fainted, and were 
scattered abroad as sheep having no 
shepherd. 

37 Then saith he unto his disciples, 
The harvest truly is plenteous, but 
the labourers are few. 

38 Pray ye therefore the Lord of 
the harvest, that he will send forth 
labourers into his harvest. 

chap. x. 
And when he had called unto him 
his twelve disciples, he gave them 
power against unclean spirits, to cast 
them out, and to heal all manner of 
sickness, and all manner of disease. 

5 These twelve Jesus sent forth, 
and commanded them, saying, Go not 
into the way of the Gentiles, and into 
any city of the Samaritans, enter ye 
not. 

6 But go rather to the lost sheep of 
the house of Israel. 

7 And as ye go, preach, saying, 
The kingdom of heaven is at hand. 

8 Heal the sick, cleanse the lepers, 
raise the dead, cast out devils : freely 
ye have received, freely give. 

9 Provide neither gold, nor silver, 
nor brass in your purses ; 

10 Nor scrip for your journey, 
neither two coats, neither shoes, nor 
yet staves : (for the workman is wor- 
thy of his meat.) 

11 And into whatever city or 
town ye shall enter, inquire who in it 
is worthy ; and there abide till ye go 
thence. 

12 And when ye come into a house, 
salute it. 



MAEK. 
ch. vi. 6—13. 



7 And he called unto him the 
twelve, and began to send them forth 
by two and two, and gave them power 
over unclean spirits ; 

8 And commanded them that they 
should take nothing for their journey, 
save a staff only ; no scrip, no bread, 
no money in their purse : 

9 But be shod with sandals ; and 
not put on two coats. 

10 And he said unto them, In what 
place soever ye enter into a house, 
there abide till ye depart from that 
place. 



Matth. x. 10, shoes.} Commentators have noted two inconsistent circumstances in 
this section. In Matthew, shoes are forbidden ; in Mark the Apostles are commanded 
But the true solution seems to be this, that the Apostles 



to be shorl with sandals. 



sec. 62. 



THE GOSPELS. 



215 



The Twelve instructed and sent forth. Galilee. 



LUKE. 

CH. IX. 1 — 6. 



JOHN. 



Then he called his twelve disciples 
together, and gave them power and 
authority over all devils, and to cure 



2 And he sent them to preach the 
kingdom of God, and to heal the sick. 

3 And he said unto them, Take 
nothing for your journey, neither 
staves, nor scrip, neither bread, nei- 
ther money ; neither have two coats 
apiece. 

4 And whatsoever house ye enter 
into, there abide, and thence depart. 

5 And whosoever will not receive 
you, when ye go out of that city, 
shake off the very dust from your 
feet for a testimony against them. 



should not furnish themselves with spare garments, and should wear the simplest covering 
for their feet. " Non vult ullis rebus studiose comparatis onerari." Beza. See 
Newcome, in lor. 



216 



HAKMONY OF 



[part IV. 



§ 62. A third circuit in Galilee. 



MATTHEW. 
ch. ix. 35—38. ch. x. 1, 5—42. 

CH. XI. 1. 

13 And if the house be worthy, let 
your peace come upon it: but if it be not 
worthy, let your peace return to you. 

14 And whosoever shall not receive 
you, nor hear your words, when ye 
depart out of that house, or city, shake 
off the dust of your feet. 

15 Verily, I say unto you, It shall 
be more tolerable for the land of 
Sodom and Gomorrah, in the day of 
judgment, than for that city. 

16 Behold, I send you forth as sheep 
in the midst of wolves : be ye therefore 
wise as serpents, and harmless as doves. 

17 But beware of men: for they 
will deliver you up to the councils, 
and they will scourge you in their 
synagogues. 

18 And ye shall be brought before 
governors and kings for my sake, for a 
testimony against them and theGentiles . 

19 But when they deliver you up, 
take no thought how or what ye shall 
speak, for it shall be given you in that 
same hour what ye shall speak. 

20 For it is not ye that speak, but 
the Spirit of your Father which speak- 
eth in you. 

21 And the brother shall deliver up 
the brother to death, and the father 
the child : and the children shall rise 
up against their parents, and cause 
them to be put to death. 

22 And ye shall be hated of all men 
for my name's sake : but he that en- 
dureth to the end shall be saved. 

23 But when they persecute you in 
this city, flee ye into another : for 
verily I say unto you, Ye shall not 
have gone over the cities of Israel till 
the Son of man be come. 

24 The disciple is not above his 
master, nor the servant above his lord. 

25 It is enough for the disciple that 
he be as his master, and the servant 



MAEK. 
ch. vi. 6—13. 



11 And whosoever shall not re- 
ceive you, nor hear you, when ye de- 
part thence, shake off the dust under 
your feet, for a testimony against 
them. Verily, I say unto you, it shall 
be more tolerable for Sodom and Go- 
morrah in the day of judgment, than 
for that city. 



Matth. x. 17, in their synagogues.] The synagogues were used, not only for divine ser- 
vice, but for holding courts of justice, especially for ecclesiastical affairs ; and the lesser 
punishments, such as whipping, were inflicted in the synagogue, immediately after sen- 
tence, as the burning in the hand was formerly inflicted in England, upon praying the 
benefit of clergy. Jennings, Ant. p. 376\ Such an allusion as this would not be likely 
lo have been found in a work of fiction. 



sec. 62.] 



THE GOSPELS. 



217 



The Twe lve instructed and sent forth. Galilee. 
LUKE. JOHN. 



218 



HARMONY OF 



§ 62. A third circuit in Galilee. 



MATTHEW. 
ch. ix. 35—38. ch. x. 1, 5—42. 

CH. XI. 1. 

as his lord : if they have called the 
master of the house Beelzebub, how 
much more shall they call them of his 
household 1 

26 Fear them not therefore : for 
there is nothing covered, that shall not 
be revealed ; and hid, that shall not 
be known. 

27 What I tell you in darkness, 
that speak ye in light : and what ye 
hear in the ear, that preach ye upon 
the house-tops. 

28 And fear not them which kill 
the body, but are not able to kill the 
soul : but rather fear him which is able 
to destroy both soul and body in hell. 

29 Are not two sparrows sold for a 
farthing? and one of them shall not 
fall on the ground without your 
Father. 

30 But the very hairs of your head 
are all numbered. 

31 Fear ye not therefore, ye are of 
more value than many sparrows. 

32 Whosoever therefore shall con- 
fess me before men, him will I confess 
also before my Father which is in 
heaven. 

33 But whosoever shall deny me 
before men, him will I also deny be- 
fore my Father which is in heaven. 

34 Think not that I am come to 
send peace on earth ; I came not to 
send peace, but a sword. 

35 For I am come to set a man at 
variance against his father, and the 
daughter against her mother, and the 
daughter-in-law against her mother- 
in-law. 

36 And a man's foes shall be they 
of his own household.* 

37 He that loveth father or mother 
more than me, is not worthy of me : 
and he that loveth son or daughter 
more than me, is not worthy of me. 

38 And he that taketh not his cross, 
and followeth after me, is not worthy 
of me. 

39 He that findeth his life shall 
lose it : and he that loseth his life for 
my sake, shall find it. 



MARK. 



Mic. vii. 6. 



sec. 62.] 



THE GOSPELS. 



219 



_J^T^ve_instructed and sent forth. Galilee. 
LUKE. 



220 



HAKMONY OF 



[part IV. 



§ 62. A third circuit in Galilee. 



MATTHEW. 
ch. ix. 35—38. ch. x. 1, 5—42. 

CH. XI. 1. 

40 He that receiveth you, receiveth 
me ; and he that receiveth me, receiv- 
eth him that sent me. 

41 He that receiveth a prophet in 
the name of a prophet, shall receive a 
prophet's reward ; and he that receiv- 
eth a righteous man in the name of a 
righteous man, shall receive a right- 
eous man's reward. 

42 And whosoever shall give to 
drink unto one of these little ones, a 
cup of cold water only, in the name of 
a disciple, verily, I say unto you, he 
shall in no wise lose his reward. 

CH. XI. 

And it came to pass when Jesus 
had made an end of commanding his 
twelve disciples, he departed thence to 
teach and to preach in their cities. 



MAEK. 
ch. vi. 6, 13. 



6 And he went round 

about the villages teaching. 

12 And they went out, and preached 
that men should repent. 

13 And they cast out many devils, 
and anointed with oil many that were 
sick, and healed them. 



§ 63. Herod holds Jesus to be John the Baptist, 



ch. xiv. 1, 2, 6—12. 

At that time Herod the tetrarch 
heard of the fame of Jesus, 

2 And said unto his servants, This 
is John the Baptist ; he is risen from 
the dead ; and therefore mighty works 
do shew forth themselves in him. 



6 But when Herod's birth-day was 
kept, the daughter of Herodias danced 
before them, and pleased Herod. 



7 Whereupon he promised with an 
oath to give her whatsoever she would 
ask. 



ch. vi. 14—16, 21—29. 

14 And king Herod heard of him, 
(for his name was spread abroad,) 
and he said, That John the Baptist 
was risen from the dead, and therefore 
mighty works do shew forth them- 
selves in him. 

15 Others said, That it is Elias. 
And others said, That it is a prophet, 
or as one of the prophets. 

16 But when Herod heard thereof 
he said, It is John, whom I beheaded : 
he is risen from the dead. 

21 And when a convenient day 
was come, that Herod on his birth- 
day made a supper to his lords, high 
captains, and chief estates of Galilee : 

22 And when the daughter of the 
said Herodias came in, and danced, 
and pleased Herod, and them that sat 
with him, the king said unto the dam- 
sel, Ask of me whatsoever thou wilt, 
and I will give it thee. 

23 And he sware unto her, What- 



Matth. xiv. 2, unto his servants.] Matthew alone mentions, and without any appa- 
rent reason for such minuteness, that Herod addressed his remark to his servants. 
Luke, in the parallel passage, says he heard of all that was done by him ; hut hy re- 
ferring to Luke viii. 3, and to Acts xiii. 1, we find that Christ had followers from 
among the household of this very prince, with whom Herod was likely to converse on 



sec. 62, 63.] 



THE GOSPELS. 



221 



The Twelve instructed and sent forth. 



LUKE. 



6 And they departed, and went 
through the towns, preaching the gos- 
pel, and healing everywhere. 



JOHN. 



whom he had just before beheaded. Galilee ? Perea. 



ch. ix. 7—9. 

7 Now Herod the tetrarch heard 
of all that was done by him : and he 
was perplexed, because that it was 
said of some, that John was risen 
from the dead ; 

8 And of some, that Elias had ap- 
peared ; and of others, that one of the 
old prophets was risen again. 

9 And Herod said, John have I be- 
headed ; but who is this of whom I 
hear such things % And he desired to 
see him. 



a subject in which they were better informed than himself. Blunt, Veracity, &c, 
sec. i. 8. 

Matth. xiv. 6. birth-day was kept.] Here is a very natural passing allusion to what 
we learn from Josephus was a settled custom in the family of Herod ; namely, the 
making of a feast on his birth-day, at which the officers of his government were guests. 
Josephus, Ant. xix. vii. § 1. 



222 



HARMONY OF 



[PAET TV. 



63. Herod holds Jesus to be John the Baptist, 



MATTHEW. 
ch. xiv. 1, 2, 6—12. 



8 And she, being before instructed 
of her mother, said, Give me here 
John Baptist's head in a charger. 



9 And the king was sony : never- 
theless for the oath's sake, and them 
which sat with him at meat, he com- 
manded it to be given her. 

10 And he sent, and beheaded John 
in the prison. 



11 And his head was brought in a 
charger, and given to the damsel : and 
she brought it to her mother. 

12 And his disciples came, and took 
up the body, and buried it, and went 
and told Jesus. 



MAEK. 
ch. vi. 14—16, 21—29. 
soever thou shalt ask of me, I will 
give it thee, unto the half of my king- 
dom. 

24 And she went forth, and said 
unto her mother, What shall I ask ? 
And she said, The head of John the 
Baptist. 

25 And she came in straightway 
with haste unto the king, and asked, 
saying, I will that thou give me, by 
and by, in a charger, the head of John 
the Baptist. 

26 And the king was exceeding 
sorry ;yet for his oath's sake, and for 
their sakes which sat with him, he 
would not reject her. 

27 And immediately the king sent 
an executioner, and commanded his 
head to be brought : and he went and 
beheaded him in the prison ; 

28 And brought his head in a 
charger, and gave it to the damsel ; 
and the damsel gave it to her mother. 

29 And when his disciples heard 
of it, they came and took up his 
corpse, and laid it in a tomb. 



§ 64. The Twelve return. Jesus retires with them across the lake. 



ch. xiv. 13—21. 

13 When Jesus heard of it, he 
departed thence by ship into a desert 
place apart : and when the people had 
heard thereof they followed him on 
foot out of the cities. 

14 And Jesus went forth, and saw 
a great multitude, and was moved 
with compassion toward them, and he 
healed their sick. 



ch. vi. 30—44. 

30 And the apostles gathered them- 
selves together unto Jesus, and told 
him all things, both what they had 
done, and what they had taught. 

31 And he said unto them, Come 
ye yourselves apart into a desert 
place, and rest awhile : for there 
were many coming and going, and 
they had no leisure so much as to eat. 

32 And they departed into a desert 
place by ship privately. 

33 And the people saw them de- 
parting, and many knew him, and 
ran afoot thither out of all cities, and 



Mark vi. 31, many coming and going.'] Mark incidentally mentions the great mul- 
titude coming and going, and the purpose of Jesus to withdraw awhile. The occasion of 
this great multitude of travellers is stated in the like incidental manner hy John, [vi 4,] 
that the passover was nigh at hand ; and hence, if Jesus withdrew awhile, the throng 
would he drawn off towards Jerusalem. These undesigned coincidences tend to verify 
hoth the narratives. Blunt. Veracity, &c. sect. i. 13. 

John vi. 5, saith unto Philip.] Why Jesus addressed this question to Philip, and why 
John mentioned so unimportant a fact, is not here explained. Nor does Luke indicate 
any reason for his own statement of the place where this miracle was wrought, namely, 



sec. 63, 64. 1 



THE GOSPELS. 



223 



whom he had just before beheaded. Galilee ? Perea. 



LUKE. 



JOHN. 



Five thousand are fed. Capernaum. N. E. coast of the lake. 



«h. ix. 10—17. 

10 And the apostles, when they 
were returned, told him all that they 
had done. And he took them, and 
went aside privately into a desert 
place, belonging to the city called 
Bethsaida. 

11 And the people, when they 
knew it, followed him : and he re- 
ceived them, and spake unto them 
of the kingdom of God, and healed 
them that had need of healing. 



ch. vi. 1 — 14. 

After these things Jesus went over 
the sea of Galilee, which is the sea of 
Tiberias. 

2 And a great multitude followed him, 
because they saw his miracles which 
he did on them that were diseased. 

3 And Jesus went up into a moun- 
tain, and there he sat with his dis- 
ciples. 

4 And the passover, a feast of the 
Jews, was nigh. 



near Bethsaida. But John, in another place, (ch. i. 44,) with apparently as little reason, 
gratuitously states that Philip was of Bethsaida ; and this fact renders hoth the others 
intelligible and significant. Jesus, intending to furnish bread for the multitude by a 
miracle, first asked Philip, who belonged to the city and was perfectly acquainted with the 
neighbourhood, whether bread could be procured there. His answer amounts to saying 
that it was not possible. These slight circumstances, thus collected together, constitute 
very cogent evidence of the vei'aeity of the narrative, and evince the reality of the miracle 
itself. See Blunt, Veracity, &c. sect. i. 13. 



224 



HARMONY OF 



[part IV. 



§ 64. The Twelve return. Jesus retires with them across the lake. 



MATTHEW. 
ch. xiv. 13—21. 



15 And when it was evening his 
disciples came to him, saying, This is 
a desert place, and the time is now 
past ; send the multitude away, that 
they may go into the villages, and buy 
themselves victuals. 



16 But Jesus said unto them, They 
need not depart ; give ye them to eat. 

17 And they say unto him, We 
have here but five loaves, and two 
fishes. 

18. He said, Bring them hither to 



19 And he commanded the multi- 
tude to sit down on the grass, and 
took the five loaves, and the two 
fishes, and looking up to heaven, he 
blessed, and brake, and gave the 
loaves to his disciples, and the disci- 
ples to the multitude. 



20 And they did all eat, and were 
filled : and they took up of the frag- 
ments that remained twelve baskets 
full. 

21 And they that had eaten were 
about five thousand men, besides 
women and children. 



MAEK. 

ch. vi. 30—44. 
outwent them, and came together unto 
him. 

34 And Jesus, when he came out, 
saw much people, and was moved 
with compassion toward them, be- 
cause they were as sheep not having 
a shepherd : and he began to teach 
them many things. 

35 And when the day was now far 
spent, his disciples came unto him, 
and said, This is a desert place, and 
now the time is far passed : 

36 Send them away, that they may 
go into the country round about, and 
into the villages, and buy themselves 
bread : for they have nothing to eat. 

37 He answered and said unto 
them, Give ye them to eat. And 
they say unto him, Shall we go and 
buy two hundred pennyworth of bread, 
and give them to eat 1 

38 He saith unto them, How many 
loaves have ye ? go and see. And 
when they knew, they say, Five, and 
two fishes. 

39 And he commanded them to 
make all sit down by companies upon 
the green grass. 

40 And they sat down in ranks, by 
hundreds, and by fifties. 

41 And when he had taken the 
five loaves, and the two fishes, he 
looked up to heaven, and blessed^ 
and brake the loaves, and gave them 
to his disciples to set before them ; 
and the two fishes divided he among 
them all. 

42 And they did all eat, and were 
filled. 

43 And they took up twelve bas- 
kets full of the fragments, and of the 
fishes. 

44 And they that did eat of the 
loaves, were about five thousand men. 



§ 65. Jesus walks upon the water. 



ch. xiv. 22—36. 
22 And straightway Jesus con- 
strained his disciples to get into a 
ship, and to go before him unto the 



ch. vi. 45 — 56. 
45 And straightway he constrained 
his disciples to get into the ship, and 
to go to the other side before unto 



Luke ix. 14, by fifties.'} In Luke, Jesus commands that the people should he made 
to sit down hy fifties. In Mark it is said that they sat down hy hundreds and by 
fifties. 



sec. 64, 65.] 



THE GOSPELS. 



225 



Five thousand are fed. Capernaum. N. E. coast of the lake. 



LUKE. 
ch. ix. 10—17. 



12 And when the day began to 
wear away, then came the twelve, 
and said unto him, Send the multitude 
away, that they may go into the 
towns and country round about, and 
lodge, and get victuals : for we are 
here in a desert place. 

13 But he said unto them, Give ye 
them to eat. And they said, We have 
no more but five loaves and two fishes ; 
except we should go and buy meat for 
all this people. 

14 (For they were about five thou- 
sand men.) And he said to his disci- 
ples, Make them sit down by fifties in 
a company. 

15 And they did so, and made them 
all sit down. 



16 Then he took the five loaves, 
and the two fishes, and looking up to 
heaven, he blessed them, and brake, 
and gave to the disciples to set before 
the multitude. 



17 And they did eat, and were all 
filled : and there was taken up of 
fragments that remained to them 
twelve baskets. 



JOHN. 

CH. VI. 1 — 14. 

5 When Jesus then lifted up his 
eyes, and saw a great company come 
unto him, he saith unto Philip, Whence 
shall we buy bread that these may 
eat? 

6 (And this he said to prove him : 
for he himself knew what he would 
do.) 

7 Philip answered him, Two hun- 
dred pennyworth of bread is not suffi- 
cient for them, that every one of them 
may take a little. 

8 One of his disciples, Andrew, 
Simon Peter's brother, saith unto him, 

9 There is a lad here, which hath 
five barley loaves, and two small 
fishes : but what are they among so 
many 1 

10 And Jesus said, Make the men 
sit down. (Now there was much 
grass in the place.) So the men sat 
down in number about five thousand. 

1 1 And Jesus took the loaves ; and 
when he had given thanks, he dis- 
tributed to the disciples, and the disci- 
ples to them that were set down ; and 
likewise of the fishes, as much as they 
would. 

12 When they were filled, he said 
unto his disciples, Gather up the frag- 
ments that remain, that nothing be 
lost. 

13 Therefore they gathered them 
together, and filled twelve baskets 
with the fragments of the five barley 
loaves, which remained over and above 
unto them that had eaten. 

14 Then those men, when they had 
seen the miracle that Jesus did, said, 
This is of a truth that Prophet that 
should come into the world. 



Lake of Galilee. Gennesaret. 



en. vi. 15 — 21. 
15 When Jesus therefore perceived 
that they would come and take him 
by force, to make him a king, he de- 



Piscator, and Pearce, in a dissertation at the end of his comment on St. Paul's Epistles, 
say that they sat an hundred in front, and fifty deep ; which very satisfactorily solves the 
seeming variation. Newcomr. 



226 



HARMONY OF 



[part IV. 



§ 65. Jesus walks upon the water. 



MATTHEW. 
ch. xiv. 22—36. 
other side, while he sent the multi- 
tudes away. 

23 And when he had sent the 
multitudes away, he went up into a 
mountain apart to pray : and when 
the evening was come, he was there 
alone. 

24 But the ship was now in the 
midst of the sea, tossed with waves : 
for the wind was contrary. 

25 And in the fourth watch of the 
night Jesus went unto them, walking 
on the sea. 

26 And when the disciples saw 
him walking on the sea, they were 
troubled, saying, It is a spirit ; and 
they cried out for fear. 

27 But straightway Jesus spake 
unto them, saying, Be of good cheer ; 
it is I ; be not afraid. 

28 And Peter answered him and 
said, Lord, if it be thou, bid me come 
unto thee on the water. 

29 And he said, Come. And when 
Peter was come down out of the ship, 
he walked on the water, to go to 
Jesus. 

30 But when he saw the wind 
boisterous, he was afraid ; and begin- 
ning to sink, he cried, saying, Lord, 
save me. 

31. And immediately Jesus stretched 
forth his hand, and caught him, and 
said unto him, O thou of little faith, 
wherefore didst thou doubt ? 

32 And when they were come into 
the ship, the wind ceased. 

33 Then they that were in the ship 
came and worshipped him, saying, Of 
a truth thou art the Son of God. 

34 And when they were gone over, 
they came into the land of Genne- 
saret. 

35 And when the men of that place 
had knowledge of him, they sent out 
into all that country round about, 
and brought unto him all that were 
diseased ; 

36 And besought him that they 
might only touch the hem of his gar- 
ment : and as many as touched were 
made perfectly whole. 



MAKK. 
ch. vi. 45 — 56. 
Bethsaida, while he sent away the 
people. 

46 And when he had sent them 
away, he departed into a mountain to 
pray. 

47 And when even was come, the 
ship was in the midst of the sea, and 
he alone on the land. 

48 And he saw them toiling in 
rowing ; for the wind was contrary 
unto them : and about the fourth 
watch of the night he cometh unto 
them, walking upon the sea, and 
would have passed by them. 

49 But when they saw him walk- 
ing upon the sea, they supposed it 
had been a spirit, and cried out. 

50 (For they all saw him, and 
were troubled.) And immediately 
he talked with them, and saith unto 
them, Be of good cheer : it is I ; be 
not afraid. 



51 And he went up unto them into 
the ship ; and the wind ceased ; and 
they were sore amazed in themselves 
beyond measure, and wondered. 

52 For they considered not the 
miracle of the loaves ; for their heart 
was hardened. 

53 And when they had passed over, 
they came into the land of Gennes- 
aret, and drew to the shore. 

54 And when they were come out 
of the ship, straightway they knew 
him, 

55 And ran through that whole 
region round about, and began to carry 
about in beds those that were sick, 
where they heard he was. 

56 And whithersoever he entered, 
into villages, or cities, or country, 
they laid the sick in the streets, and 
besought him that they might touch, 
if it were but the border of his gar- 
ment : and as many as touched him 
were made whole. 



THE GOSPELS. 



227 



Lake of Galilee. Gennesaret. 



LUKE. 



JOHN. 

oh. vi. 15 — 21. 
parted again into a mountain himself 
alone. 

16 And when even was now come, 
his disciples went down unto the sea, 

17 And entered into a ship, and 
went over the sea toward Capernaum. 
And it was now dark, and Jesus was 
not' come to them. 

18 And the sea arose by reason of 
a great wind that blew. 

19 So when they had rowed about 
five and twenty or thirty furlongs, 
they see Jesus walking on the sea, 
and drawing nigh unto the ship : and 
they were afraid. 

20 But he saith unto them, It is I ; 
be not afraid. 

21 Then they willingly received 
him into the ship : and immediately 
the ship was at the land whither they 
went. 



228 



HAKMONY OF 



[part it. 



§ 66. Our Lord's discourse in the Synagogue at Capernaum. 



MATTHEW. 



MAEK. 



John vi. 25, Rabbi, when earnest thou hither ?] This seemingly idle inquiry hecomes 
important as a note of veracity in the narrator, when compared with the account of 
Matthew. John indeed tells us, v. 18, that the wind blew a gale, but he does not state 
from what quarter. He also says that there were boats from Tiberias, near the place 
where the miracle of bread was wrought, v. 23, but this does not at all explain the 
inquiry of the people how Jesus came to Capernaum. But Matthew states that " the wind 
was contrary," that is, west, Matth. xiv. 22. This fact, and the geographical position of 
the places, explains tbe whole. The miracle was wrought near Bethsaida, on the east side 



sec. Q6.] 



THE GOSPELS. 



229 



Many disciples turn back. Peter's profession of faith. Capernaum. 



LUKE. 



JOHN. 
ch. vi. 22 — 71. ch. vii. 1. 

22 The day following, when the 
people which stood on the other side 
of the sea saw that there was none 
other boat there, save that one where- 
into his disciples were entered, and 
that Jesus went not with his disciples 
into the boat, but that his disciples 
were gone away alone ; 

23 (Howbeit there came other boats 
from Tiberias nigh unto the place 
where they did eat bread, after that 
the Lord had given thanks : ) 

24 When the people therefore saw 
that Jesus was not there, neither his 
disciples, they also took snipping, and 
came to Capernaum, seeking for 
Jesus. 

25 And when they had found him 
on the other side of the sea, they said 
unto him, Rabbi, when earnest thou 
hither 1 

26 Jesus answered them and said, 
Verily, verily, I say unto you, Ye 
seek me, not because ye saw the 
miracles, but because ye did eat of 
the loaves, and were filled. 

27 Labour not for the meat which 
perisheth, but for that meat which 
endureth unto everlasting life, which 
the Son of man shall give unto you : 
for him hath God the Father sealed. 

28 Then said they unto him, What 
shall we do, that we might work the 
works of God ? 

29 Jesus answered and said unto 
them, This is the work of God, that 
ye believe on him whom he hath 
sent. 

30 They said therefore unto him, 
What sign shewest thou then, that 
we may see, and believe thee 1 what 
dost thou work 1 

31 Our fathers did eat manna in the 



of the lake. The people saw the disciples take the only boat which was there, and 
depart for Capernaum, which Avas on the west side of the lake, and saw that Jesus was not 
with them. In the night it blew a tempest from the west. In the morning, the storm 
being over, the people crossed over to Capernaum and found Jesus already there. Well 
might they ask him, with astonishment, how he came thither. For though there were 
boats over from Tiberias, which was also on the west side of the lake, yet he could not 
have returned in one of them, for the wind would not have permitted them to cross the 
lake. Blunt, Veracity of the Gospels, sect. i. 17. 



230 



HARMONY OF 



[part IV 



% 66. Our Lord's discourse in the Synagogue at Capernaum. 



MATTHEW. 



MAEK. 



sec. Q6.] 



THE GOSPELS. 



231 



Many disciples turn back. Peter's profession of faith. Capernaum. 



LUKE. 



JOHN. 

ch. vi. 22 — 71. ch. vii. 1. 
desert ; as it is written, * He gave 
them bread from heaven to eat. 

32 Then Jesus said unto them, 
Verily, verily, I say unto you, Moses 
gave you not that bread from heaven ; 
but my Father giveth you the true 
bread from heaven. 

33 For the bread of God is he 
which cometh down from heaven, and 
giveth life unto the world. 

34 Then said they unto him, Lord, 
evermore give us this bread. 

35 And Jesus said unto them, I am 
the bread of life : he that cometh to 
me, shall never hunger ; and he that 
believeth on me, shall never thirst. 

36 But I said unto you, That ye 
also have seen me, and believe not. 

37 All that the Father giveth me, 
shall come to me ; and him that com- 
eth to me, I will in no wise cast out. 

38 For I came down from heaven, 
not to do mine own will, but the will 
of him that sent me. 

39 And this is the Father's will 
which hath sent me, that of all which 
he hath given me, I should lose 
nothing, but should raise it up again 
at the last day. 

40 And this is the will of him that 
sent me, that every one which seeth 
the Son, and believeth on him, may 
have everlasting life : and I will raise 
him up at the last day. 

41 The Jews then murmured at 
him, because he said, I am the bread 
which came down from heaven. 

42 And they said, Is not this Jesus 
the son of Joseph, whose father and 
mother we know ? how is it then that 
he saith, I came down from heaven ? 

43 Jesus therefore answered and 
said unto them, Murmur not among 
yourselves. 

44 No man can come to me, except 
the Father which hath sent me draw 
him : and I will raise him up at the 
last day. 

45 It is written in the prophets, f 
And they shall be all taught of God. 
Every man therefore that hath heard , 



Ps lxxviii. 24. Ex. xvi. 15. + L>a. liv. 13. Jer. xxxi. 33, seq. 



232 



HARMONY OF 



[part IV. 



§ 66. Our Lord's discourse in the Synagogue at Capernaum. 



MATTHEW. 



MAEK. 



sec. 66.] 



THE GOSPELS. 



233 



Many disciples turn back. Peter's profession of faith. Capernaum. 



LUKE. 



JOHN. 
ch. vi. 22 — 71. ch. vii. 1. 
and hath learned of the Father, cora- 
eth unto me. 

46 Not that any man hath seen the 
Father, save he which is of God, he 
hath seen the Father. 

47 Verily, verily, I say unto you, 
He that believeth on me hath ever- 
lasting life. 

48 I am that bread of life.* 

49 Your fathers did eat manna in 
the wilderness, and are dead. 

50 This is the bread which cometh 
down from heaven, that a man may 
eat thereof, and not die. 

51 I am the living bread which 
came down from heaven : if any man 
eat of this bread, he shall live for 
ever : and the bread that I will give 
is my flesh, which I will give for the 
life of the world. 

52 The Jews therefore strove among 
themselves, saying, How can this man 
give us his flesh to eat 1 

53 Then Jesus said unto them, 
Verily, verily, I say unto you, Except 
ye eat the flesh of the Son of man, 
and drink his blood, ye have no life in 
you. 

54 Whoso eateth my flesh, and 
drinketh my blood, hath eternal life ; 
and I will raise him up at the last 
day. 

55 For my flesh is meat indeed, 
and my blood is drink indeed. 

56 He that eateth my flesh, and 
drinketh my blood, dwelleth in me, 
and I in him. 

57 As the living Father hath sent 
me, and I live by the Father : so he 
that eateth me, even he shall live by 
me. 

58 This is that bread which came 
down from heaven : not as your fathers 
did eat manna, and are dead : he 
that eateth of this bread shall live for 
ever. 

59 These things said he in the syna- 
gogue, as he taught in Capernaum. 

60 Many therefore of his disciples, 
when they had heard this, said, This 
is a hard saying ; who can hear it ? 



• Ex. xvi. 15. 



234 



HARMONY OF 



[PART 17. 



66. Our Lord's discourse in the Synagogue at Capernaum. 



MATTHEW. 



MAKK. 



John vi. 66, went back.'] The truth of the Gospels has heen argued from the confes- 
sions they contain. On this verse Paley asks, " Was it the part of a writer, who dealt in 
suppression and disguise, to put down this anecdote?" Evid. 255. 

John vi. 70, a devil.] The admission of Judas Iscariot into the domestic and confi- 
dential circle of our Lord, was the result of profound and even of divine wisdom. It 
showed that Jesus was willing to throw open his most secret actions, discourses, and views, 



sec. 66.] 



THE GOSPELS. 



235 



Many disciples turn back. Peter's profession of faith. Capernaum. 



LUKE. 



JOHN. 

CH. VI. 22 — 71. CH. VII. 1. 

61 When Jesus knew in himself 
that his disciples murmured at it, he 
said unto them, Doth this offend you 1 

62 What and if ye shall see the 
Son of man ascend up where he was 
before ? 

63 It is the Spirit that quickeneth ; 
the flesh profiteth nothing : the words 
that I speak unto you, they are spirit, 
and they are life. 

64 But there are some of you that 
believe not. For Jesus knew from 
the beginning who they were that 
believed not, and who should betray 
him. 

65 And he said, Therefore said I 
unto you, that no man can come unto 
me, except it were given unto him of 
my Father. 

66 From that time many of his dis- 
ciples went back, and walked no more 
with him. 

67 Then said Jesus unto the twelve, 
Will ye also go away 1 

68 Then Simon Peter answered 
him, Lord, to whom shall we go ? 
thou hast the words of eternal life. 

69 And we believe, and are sure 
that thou art that Christ, the Son of 
the living God. 

70 Jesus answered them, Have not 
I chosen you twelve, and one of you 
is a devil ? 

71 He spake of Judas Iscariot the 
son of Simon : for he it was that 
should betray him, being one of the 
twelve. 

CH. VII. 

After these things Jesus walked 
I in Galilee : for he would not walk in 
| Jewry, because the Jews sought to 
kill him. 



not merely to his devoted friends, but to a sagacious and hardened enemy. If Judas had 
ever discovered the least fault in the character or conduct of Jesus, he certainly would 
have disclosed it ; — he would not have publicly confessed that he had betrayed innocent 
blood, and have sunk down in insupportable anguish and despair. See Tafpin's Lect. on 
Eccl. Hist. ii. 



PART V. 



FROM OUR LORD'S THIRD PASSOVER, 



FINAL DEPARTURE FROM GALILEE, 



FESTIVAL OF TABERNACLES. 



Time. Six months. 



238 HARMONY OF 



67. Our Lord justifies his Disciples for eating with 



MATTHEW. 

ch. xv. 1 — 20. 

Then came to Jesus scribes and 
Pharisees, which were of Jerusalem, 
saying, 

2 Why do thy disciples transgress 
the tradition of the elders ? for they 
wash not their hands when they eat 
bread. 



MAEK. 
ch. vii. 1—23. 
Then came together unto him the 
Pharisees, and certain of the scribes, 
which came from Jerusalem. 

2 And when they saw some of his 
disciples eat bread with defiled (that 
is to say, with unwashen) hands, they 
found fault. 



Matth. xv. 2, the tradition of the elders.'} The traditions of the elders were unwritten 
ordinances of indefinite antiquity, the principal of which, as the Pharisees alleged, were 
delivered to Moses in the mount, and all of which were transmitted through the High 
Priests and Prophets, down to the members of the great Sanhedrim in their own times ; 
and from these, as the Jews say, they were handed down to Gamaliel, and ultimately to 
Rabbi Jehudah, by whom they were digested and committed to writing, toward the close 
of the second century. This collection is termed the Mishna ; and in many cases 
it is esteemed among the Jews as of higher authority than the law itself. In like manner, 
there are said to be many Christians, at the present day, who receive ancient traditionary 
usages and opinions as authoritative exponents of Christian doctrine. They say that the 
preached gospel was before the written gospel ; and that the testimony of those who heard 
it is entitled to equal credit with the written evidence of the Evangelists ; especially as the 
latter is but a brief record, while the oral preaching was a more full and copious announce- 
ment of the glad tidings. 

These traditions, both of the Jewish and the Christian Church, seem to stand in pari 
ratione, the arguments in favour of the admissibility and effect of the one, applying with 
the same force, in favour of the other. All these arguments may be resolved into 
two grounds, namely, contemporaneous practice subsequently and uniformly continued ; 
and contemporaneous declarations, as part of the res gestce, faithfully transmitted to 
succeeding times. It is alleged that those to whom the law of God was first announced, 
best knew its precise import and meaning, and that therefore their interpretation and prac- 
tice, coming down concurrently with the law itself, is equally obligatory. 

But this argument assumes what cannot be admitted ; for it still remains to be shown 
that those who first heard the law, when orally announced, had any better means 
of understanding it than those to whom the same words were afterwards read. The 
Ten Commandments were spoken in the hearing of Aaron and all the congregation 
of Israel ; immediately after which they made and worshipped a golden calf. Surely 
this will not be adduced as a valid contemporaneous exposition of the second command- 
ment. The error of the argument lies in the nature of the subject. The human 
doctrine of contemporaneous exposition is applicable only to human laws and the transac- 
tions of men, as equals, and not to the laws of God. Among men, when their own 
language is doubtful and ambiguous, their own practice is admissible, to expound it ; 
because both the language and the practice are but the outward and visible signs of the 
meaning and intention of one and the same mind and will, which inward meaning and 
intention is the thing sought after. It is on the same ground, that, where a statute, 
capable of divers interpretations, has uniformly been acted upon in a certain way, this is 
held a sufficient exposition of its true intent. In both cases it is the conduct of theparties 
themselves which is admitted to interpret their own language ; expressed, in cases of 
contract, by themselves in person, and in statutes, through the medium of the legislators, 
who were their agents and representatives ; and in both cases, it is merely the interpreta- 
tion of what a man says, by what he does. But this rule has never been applied, in the 
law, to the language of any other person than the party himself ; never, to the command 
or direction of his superior or employer. And even the language of the parties, when it 
is contained in a sealed instrument, is at this day held incapable of being expounded 
by their actions, on account of the greater solemnity of the instrument. See Baynham v. 



sec. 67.] THE GOSPELS. 239 



unwashen hands. Pharisaic traditions. Capernaum. 



LUKE. 



JOHN. 



Guy's Hospital, 3 Vesey's Rep. 295. Eaton v. Lyon, Ibid. 690, 694. The practice 
of men, therefore, can he no just exponent of the law of God. If they have mistaken the 
meaning of his command from the beginning, the act of contravention remains a sin in the 
last transgressor, as well as the first ; for the word of God cannot be changed or affected 
by the gloss of human interpretation. 

The other ground, namely, that the testimony of those who heard Jesus and his 
apostles preach, is of equal authority with the Scriptures, being contemporaneous declara- 
tions, and parts of the res gestae, and therefore admissible in aid of the exposition of 
the written word, is equally inconsistent with the sound and settled rules of law respecting 
writings. When a party has deliberately committed his intention and meaning to writing, 
the law regards the writing as the sole repository of his mind and intention, and does not 
admit any oral testimony to alter, add to, or otherwise affect it. The reasons for this rule 
are two ; first, because the writing is the more solemn act, by the party himself, designed 
to prevent mistake, and to remain as the perpetual memorial of his intention ; and, 
secondly, because of the great uncertainty and weakness of any secondary evidence. For 
no one can tell whether the by-standers heard precisely what was said, nor whether they 
heard it all, nor whether they continued to remember it with accuracy until the time 
when they wrote it down, or communicated it to those who wrote it ; to say nothing of 
the danger of their mixing up the language of the speaker with what was said by others, 
or with their own favourite theories. And where the witnesses were not the original 
auditors of what was said, no one knows how much the truth may have suffered from the 
many channels through which it has passed, in coming from the first speaker to the 
last writer or witness. On all these accounts, the law rejects oral testimony of what the 
parties said, in regard to anything that has already been solemnly committed to writing by 
the parties themselves, and rejects the secondary evidence of hearsay, when evidence of a 
higher degree, as, for example, a written declaration of the party, can be obtained. 

Now, inasmuch as the writings of the Evangelists and Apostles were penned under the 
inspiration of the Holy Spirit, why should not the documentary evidence of the Gospel, 
thus drawn up by them, be treated with at least as much respect as other written docu- 
ments ? If they were inspired to write down those great truths for a perpetual memorial to 
after ages, then this record is the primary evidence of those truths. It is the word of God, 
penned by his own dictation, and sealed, as it were, with his own seal. If it were a man's 
word and will, thus solemnly written, no verbal or secondary evidence could be admitted, 
by the common law, to explain, add to, or vary it ; nothing could be engrafted upon it ; 
nor could any person be admitted to testify what he heard the party say, in regard to what 
was written. The courts would at once reject all such attempts, and confine themselves 
strictly to the writing before them, the only inquiry being as to the meaning of the 
language contained in that document, and not as to what the party may elsewhere have 
spoken. The law presumes that the writing alone is the source to which he intended 
that resort should be had, in order to ascertain his meaning. But by calling in the 
fathers, with their traditions, to prove what Christ and his Apostles taught, beyond what 
is solemnly recorded in the Scriptures, the principle of this plain and sound rule of law is 
violated ; resort is had to secondary evidence of the truths of our religion, when the 
primary evidence is already at hand ; and the pure fountain is deserted for the muddy 
stream. 



240 



HABMONY OF 



§ 67. Our Lord justifies his Disciples for eating with 



[part 



MATTHEW. 

CH. XV. 1 — 20. 



3 But he answered and said unto 
them, Why do ye also transgress 
the commandment of God by your 
tradition ? 

4 For God commanded,* saying, 
Honour thy father and mother : and, 
He that curseth father or mother, let 
him die the death. 

5 But ye say, Whosoever shall say 
to his father or his mother, It is a 
gift, by whatsoever thou mightest be 
profited by me ; 

6 And honour not his father or his 
mother, he shall be free. Thus have 
ye made the commandment of God of 
none effect by your tradition. 

7 Ye hypocrites, well did Esaias 
prophesy of you, f saying, 

8 This people draweth nigh unto 
me with their mouth, and honoureth 
me with their lips ; but their heart is 
far from me. 

9 But in vain they do worship me, 
teaching for doctrines the command- 
ments of men. 



MARK. 
ch. vii. 1—23. 

3 For the Pharisees, and all the 
Jews, except they wash their hands 
oft, eat not, holding the tradition of 
the elders. 

4 And when they come from the 
market, except they wash, they eat 
not. And many other things there be, 
which they have received to hold, as 
the washing of cups, and pots, and 
brazen vessels, and tables. 

5 Then the Pharisees and scribes 
asked him, Why walk not thy disci- 
ples according to the tradition of the 
elders, but eat bread with unwashen 
hands ? 

6 He answered and said unto them, 
Well hath Esaias prophesied of you 
hypocrites, as it is written, This peo- 
ple honoureth me with their lips, but 
their heart is far from me. 

7 Howbeit, in vain do they worship 
me, teaching for doctrines the com- 
mandments of men. 

8 For, laying aside the command- 
ment of God, ye hold the tradition of 
men, as the washing of pots and cups : 
and many other such like things ye 
do. 

9 And he said unto them, Full well 
ye reject the commandment of God, 
that ye may keep your own tradition. 

10 For Moses said, Honour thy 
father and thy mother ; and, Whoso 
curseth father or mother, let him die 
the death : 

11 But ye say, If a man shall say 
to his father or mother, It is Corban, 
that is to say, a gift, by whatsoever 
thou mightest be profited by me ; he 
shall be free. 

12 And ye suffer him no more to 
do aught for his father or his mother ; 



Ex. xxii. 12. Ex. 



17. Deut. v. 16. 



f Is. xxix. 13. 



Mark vii. 3, 4.] Matthew was not only a Jew himself, hut it is evident, from the 
whole structure of his Gospel, especially from liis numerous references to the Old Testa- 



sec. 67.] 



THE GOSPELS. 



241 



unwashen hands. Pharisaic traditions. Capernaum. 



LUKE. 



JOHN. 



ment, that he wrote for Jewish readers. — Paley. But the explanation here given by 
Maiic is an additional evidence of the fact asserted by Jerome and Clement of Alexandria, 
that he wrote at Rome, for the benefit chiefly of the converts of that nation. 



242 



HARMONY OF 



[part v. 



67. Our Lord justifies his Disciples for eating with 



MATTHEW. 

ch. xv. 1 — 20. 



10 And he called the multitude, 
and said unto them, Hear, and under- 
stand : 

11 Not that which goeth into the 
mouth defileth a man ; but that which 
cometh out of the mouth, this defileth 
a man. 

12 Then came his disciples, and 
said unto him, Knowest thou that the 
Pharisees were offended after they 
heard this saying 1 

13 But he answered and said, Every 
plant, which my heavenly Father hath 
not planted, shall be rooted up. 

14 Let them alone : they be blind 
leaders of the blind. And if the blind 
lead the blind, both shall fall into the 
ditch. 

15 Then answered Peter and said 
unto him, Declare unto us this pa- 
rable. 

16 And Jesus said, Are ye also yet 
without understanding ? 

17 Do not ye yet understand, that 
whatsoever entereth in at the mouth 
goeth into the belly, and is cast out 
into the draught % 

18 But those things which proceed 
out of the mouth come forth from the 
heart ; and they defile the man. 

19 For out of the heart proceed 
evil thoughts, murders, adulteries, 
fornications, thefts, false witness, 
blasphemies : 

20 These are the things which de- 
file a man : but to eat with unwashen 
hands defileth not a man. 



MAEK. 
ch. vii. 1—23. 

13 Making the word of God of 
none effect through your tradition, 
which ye have delivered : and many 
such like things do ye. 

14 And when he had called all the 
people unto him, he said unto them, 
Hearken unto me every one of you, 
and understand. 

15 There is nothing from without 
a man, that entering into him, can 
defile him : but the things which 
come out of him, those are they that 
defile the man. 

16 If any man have ears to hear, 
let him hear. 



17 And when he was entered into 
the house from the people, his disci- 
ples asked him concerning the para- 
ble. 

18 And he saith unto them, Are ye 
so without understanding also? Do 
ye not perceive, that whatsoever thing 
from without entereth into the man, it 
cannot defile him : 

19 Because it entereth not into his 
heart, but into the belly, and goeth 
out into the draught, purging all 
meats 1 

20 And he said, That which com- 
eth out of the man, that defileth the 
man. 

21 For from within, out of the 
heart of men, proceed evil thoughts, 
adulteries, fornications, murders, 

22 Thefts, covetousness, wicked- 
ness, deceit, lasciviousness, an evil 
eye, blasphemy, pride, foolishness ; 

23 All these evil things come from 
within, and defile the man. 



68. The daughter of a Syrophenician woman 



ch. xv. 21 — 28. 
21 Then Jesus went thence, and 
departed into the coasts of Tyre and 
Sidon. 



ch. vii. 24—30. 
24 And from thence he arose, and 
went into the borders of Tyre and 
Sidon, and entered into a house, and 



sec. 67, 



THE GOSPELS. 



243 



unwashen hands. Pharisaic traditions. 



LUKE. 



JOHN. 



is healed. Region of Tyre and Sidon. 



r 2 



244 



HAKMONY OF 



[part v. 



§ 68. The daughter of a Syrophenician woman 



MATTHEW. 

gh. xv. 21 — 28. 
22 And behold, a woman of Ca- 
naan came out of the same coasts, 
and cried unto him, saying, Have 



mercy on 



me, Lord, thou son of 



David ; my daughter is grievously 
vexed with a devil. 

23 But he answered her not a 
word. And his disciples came and 
besought him, saying, Send her away ; 
for she crieth after us. 

24 But he answered and said, I 
am not sent but unto the lost sheep 
of the house of Israel. 

25 Then came she and worshipped 
him, saying, Lord, help me. 

26 But he answered and said, It is 
not meet to take the children's bread 
and to cast it to dogs. 

27 And she said, Truth, Lord : yet 
the dogs eat of the crumbs which fall 
from their master's table. 

28 Then Jesus answered and said 
unto her, woman, great is thy 
faith : be it unto thee even as thou 
wilt. And her daughter was made 
whole from that very hour. 



MAKK. 

ch. vii. 24 — 30. 
would have no man know it : but he 
could not be hid. 

25 For a certain woman, whose 
young daughter had an unclean spirit, 
heard of him, and came and fell at his 
feet : 

26 (The woman was a Greek, a 
Syrophenician by nation,) and she be- 
sought him that fie would cast forth 
the devil out of her daughter. 

27 But Jesus said unto her, Let the 
children first be filled: for it is not 
meet to take the children's bread, and 
to cast it unto the dogs. 

28 And she answered and said 
unto him, Yes, Lord : yet the dogs 
under the table eat of the children's 
crumbs. 

29 And he said unto her, For this 
saying, go thy way ; the devil is gone 
out of thy daughter. 

30 And when she was come to her 
house, she found the devil gone out, 
and her daughter laid upon the bed. 



69. A deaf and dumb man healed ; also many others. 



ch. xv. 29—38. 

29 And Jesus departed from thence, 
and came nigh unto the sea of Gali- 
lee ; and went up into a mountain, and 
sat down there. 

30 And great multitudes came un- 
to him, having with them those that 
were lame, blind, dumb, maimed, and 
many others, and cast them down at 
Jesus' feet ; and he healed them : 



ch. vii. 31 — 37. ch. vm. 1—9. 

31 And again departing from the 
coasts of Tyre and Sidon, he came 
unto the sea of Galilee, through the 
midst of the coasts of Decapolis. 

32 And they bring unto him one 
that was deaf, and had an impediment 
in his speech ; and they beseech him 
to put his hand upon him. 

33 And he took him aside from the 
multitude, and put his fingers into 
his ears, and he spit, and touched his 
tongue : 

34 And looking up to heaven, he 
sighed, and saith unto him, Ephpha- 
tha, that is, Be opened. 

35 And straightway his ears were 



Mark vii. 26, Syrophenician.'] Mark designates the woman by the country where 
she dwelt ; Matthew calls her a woman of Canaan, because of the people to whom she 
belonged. Thus they do not contradict each other. The treatment of this woman by . 
our Lord has been the subject of remark, as evasive and insincere. But it was far other- 
wise. He had a twofold object; to call the attention of his disciples to the fact of 
her being a foreigner, in order to show them that his ministry, though primarily and 
chiefly to the Jews, was in truth designed for the benefit of the Gentiles also; and to 



sec. 68, 69.] 



THE GOSPELS. 



245 



is healed. Region of Tyre and Sidon. 



LUKE. 



JOHN. 



Four thousand are fed. The Decapolis. 



draw out, as it were, the great faith of the woman, in order to teach them the effect of 
faithful and persevering supplication. To attain these objects, he took the direct and most 
oovious method. In this instance also, as in those of the centurion, (Matth. viii. 5 — 13,) 
and of the Samaritan leper, (Luke xvii. 16 — 18,) he indicated that the gospel would be 
more readily received by the Gentiles than by the Jews. See A. Clarke, in loc. 
Newcome, Obs. on our Lord, p. 165. Bp. Horsley's Sermons on this subject, Serm. 
xxxvii. and xxxviii. p. 444 — 464. 



246 



HAEMONY OF 



[PAET V. 



§ 69. A deaf and dumb man healed ; also many others. 



MATTHEW. 

ch. xv. 29—38. 



31 Insomuch that the multitude 
wondered, when they saw the dumb 
to speak, the maimed to be whole, the 
lame to walk, and the blind to see : 
and they glorified the God of Israel. 

32 Then Jesus called his disciples 
unto him, and said, I have compassion 
on the multitude, because they con- 
tinue with me now three days, and 
have nothing to eat : and I will not 
send them away fasting, lest they 
faint in the way. 



33 And his disciples say unto him, 
Whence should we have so much 
bread in the wilderness, as to fill so 
great a multitude 1 

34 And Jesus saith unto them, How 
many loaves have ye ? And they said, 
Seven, and a few little fishes. 

35 And he commanded the multi- 
tude to sit down on the ground. 

36 And he took the seven loaves 
and the fishes, and gave thanks, and 
brake them, and gave to his disciples, 
and the disciples to the multitude. 



37 And they did all eat, and were 
filled : and they took up of the broken 
meat that was left seven baskets full. 

38 And they that did eat were four 
thousand men, besides women and 
children. 



MAEK. 
ch. vii. 24 — 37. oh. viii. 1 — 9. 
opened, and the string of his tongue 
was loosed, and he spake plain. 

36 And he charged them that they 
should tell no man : but the more 
he charged them, so much the more a 
great deal they published it ; 

37 And were beyond measure as- 
tonished, saying, He hath done all 
things well ; he maketh both the deaf 
to hear, and the dumb to speak. 

CH. VIII. 

In those days the multitude being 
very great, and having nothing to eat, 
Jesus called his disciples unto him, 
and saith unto them, 

2 I have compassion on the mul- 
titude, because they have now been 
with me three days, and have nothing 
to eat : 

3 And if I send them away fasting 
to their own houses, they will faint by 
the way : for divers of them came 
from far. 

4 And his disciples answered him, 
From whence can a man satisfy these 
men with bread here in the wilderness? 

5 And he asked them, How many 
loaves have ye ? And they said, 
Seven. 

6 And he commanded the people to 
sit down on the ground : and he took 
the seven loaves, and gave thanks, 
and brake, and gave to his disciples to 
set before them; and they did set 
them before the people. 

7 And they had a few small fishes : 
and he blessed, and commanded to set 
them also before them. 

8 So they did eat, and were filled : 
and they took up of the broken meat 
that was left, seven baskets. 

9 And they that had eaten were 
about four thousand : and he sent 
them away. 



§ 70. The Pharisees and Sadducees again 



ch. xv. 39. ch. xvi. 1 — 4. 
39 And he sent away the multi- 
tude, and took ship, and came into 
the coasts of Magdala. 



ch. viii. 10 — 12. 
10 And straightway he entered into 
a ship with his disciples, and came 
into the parts of Dalmanutha. 



Matth. xv. 39, Magdala.'] Cellarius and Lightfoot think that Dalmanutha and 
Magdala were neighbouring towns. See Calmet, voc. Dalmanutha. It is probable that 



sec. 69, 70.] 



THE GOSPELS. 



247 



Four thousand are fed. The Decapolis. 



LUKE. 



JOHN. 



require a sign. Near Magdala. 



Dalmanutha and Magdala were in Gaulanitis, towards the south-east part of the lake. See 
Matth. xv. 21 ; Mark vii. 24. Newcome. 



248 



HARMONY OF 



[part v. 



§ 70. The Pharisees and Sadducees again 



MATTHEW. 

CH. XVI. 1 — 4. 

The Pharisees also with the Sad- 
ducees came, and, tempting, desired 
him that he would shew them a sign 
from heaven. 

2 He answered and said unto 
them, When it is evening, ye say, It 
will be fair weather : for the sky is 
red. 

3 And in the morning, It will be 
foul weather to-day : for the sky is 
red and lowering. ye hypocrites, 
ye can discern the face of the sky ; 
but can ye not discern the signs of the 
times % 

4 A wicked and adulterous genera- 
tion seeketh after a sign ; and there 
shall no sign be given unto it, but the 
sign of the prophet Jonas. 



MAKK. 
ch. vin. 10 — 12. 

11 And the Pharisees came forth, 
and began to question with him, seek- 
ing of him a sign from heaven, tempt- 
ing him. 



12 And he sighed deeply in his 
spirit, and saith, Why doth this ge- 
neration seek after a sign ? Verily I 
say unto you, There shall no sign be 
given unto this generation. 



71. The disciples cautioned against the leaven 



ch. xvi. 4 — 12. 

4 And he left them, and departed. 

5 And when his disciples were 
come to the other side, they had for- 
gotten to take bread. 



6 Then Jesus said unto them, 
Take heed and beware of the leaven 
of the Pharisees and of the Saddu- 
cees. 

7 And they reasoned among them- 
selves, saying, It is because we have 
taken no bread. 

8 Which when Jesus perceived, he 
said unto them, ye of little faith, 
why reason ye among yourselves, be- 
cause ye have brought no bread 1 



9 Do ye not yet understand, neither 
remember the five loaves of the five 
thousand, and how many baskets ye 
took up % 

10 Neither the seven loaves of the 
four thousand, and how many baskets 
ye took up 1 



ch. viii. 13—21. 

13 And he left them, and entering 
into the ship again, departed to the 
other side. 

14 Now the disciples had forgotten 
to take bread, neither had they in the 
ship with them more than one loaf. 

15 And he charged them, saying, 
Take heed, beware of the leaven of 
the Pharisees, and of the leaven of 
Herod. 

16 And they reasoned among them- 
selves, saying, It is because we have 
no bread. 

17 And when Jesus knew it, he 
saith unto them, Why reason ye, be- 
cause ye have no bread 1 perceive ye 
not yet, neither understand '? have ye 
your heart yet hardened ? 

] 8 Having eyes, see ye not ? and 
having ears, hear ye not 1 and do ye 
not remember ? 

19 When I brake the five loaves 
among five thousand, how many bas- 
kets full of fragments took ye up 1 
They say unto him, Twelve. 

20 And when the seven among four 
thousand, how many baskets full of 
fragments took ye up 1 And they said, 
Seven. 



Matth. xvi. 9, 10.] Our Lord's words, Matth. xvi. 8, 10, and Mark viii. 17, 20, are 
the same in substance, though differently modified. The evangelists are not scrupulous in 
adhering to the precise words used by Christ. They often record them in a general 



sec. 70, 71." 



THE GOSPELS. 



249 



require a sign. Near Magdala. 



LUKE. 



JOHN. 



of the Pharisees, &c. N. E. coast of the lake of Galilee. 



manner, non numerantes, sed tanquem appendentes ; regarding their purport, and not 
superstitiously detailing them. However, in this place, after uttering what Matthew 
relates, Jesus may have asked the questions recorded bv Mark NpnmMc 



asked the questions recorded by Mark. Newcome. 



250 



HAKMOXY OF 



[part v. 



§ 71. The disciples cautioned against the leaven 



MATTHEW. 

ch. xvi. 4 — 12. 

11 How is it that ye do not under- 
stand that I spake it not to you con- 
cerning bread, that ye should beware 
of the leaven of the Pharisees and of 
the Sadducees ? 

12 Then understood they how that 
he bade them not beware of the leaven 
of bread, but of the doctrine of the 
Pharisees and of the Sadducees. 



MARK. 
ch. viii. 13—21. 
21 And he said unto them, How is 
it that ye do not understand ? 



§ 72. A blind man healed. 



ch. viii. 22 — 26. 

22 And he cometh to Bethsaida ; 
and they bring a blind man unto him, 
and besought him to touch him. 

23 And he took the blind man by 
the hand, and led him out of the 
town ; and when he had spit on his 
eyes, and put his hands upon him, he 
asked him if he saw aught. 

24 And he looked up, and said, I 
see men as trees walking. 

25 After "that, he put his hands 
again upon his eyes, and made him 
look up : and he was restored, and 
saw every man clearly. 

26 And he sent him away to his 
house, saying, Neither go into the 
town, nor tell it to any in the town. 



73. Peter and the others again profess their 



ch. xvi. 13—20. 

13 When Jesus came into the 
coasts of Cesarea Philippi, he asked 
his disciples, saying, Whom do men 
say that I, the Son of man, am ? 

14 And they said, Some say that 
art John the Baptist : some, 

Elias ; and others, Jeremias, or one of 
the prophets. 

15 He saith unto them, But whom 
say ye that I am ? 

16 And Simon Peter answered and 
said, Thou art the Christ, the Son of 
the living God. 

17 And Jesus answered and said 
unto him, Blessed art thou, Simon 



ch. viii. 27— 30. 

27 And Jesus went out, and his 
disciples, into the towns of Cesarea 
Philippi : and by the way he asked 
his disciples, saying unto them, Whom 
do men say that I am 1 

28 And they answered, John the 
Baptist : but some say, Elias ; and 
others, One of the prophets. 

29 And he saith unto them, But 
whom say ye that I am 1 And Peter 
anwereth and saith unto him, Thou 
art the Christ. 



Mark viii. 23, out of the town.'] The notice of this circumstance affords a proof of the 
veracity of the evangelist ; for he hardy states a fact having no apparent connexion with 
any other in his narrative. The reason of it is found in facts stated hy the other evan- 



sec. 71, 72, 73.] 



THE GOSPELS. 



251 



of the Pharisees, &c. N. E. coast of the lake of Galilee. 



LUKE. 



JOHN. 



Bethsaida. (Julias) 



faith in Christ. Region of Cesar ea Philippi. 



ch. ix. 18—21. 

18 And it came to pass, as he was 
alone praying, his disciples were with 
him ; and he asked them, saying, 
Whom say the people that I am ? 

19 They, answering, said, John the 
Baptist ; but some say, Elias ; and 
others say, That one of the old pro- 
phets is risen again. 

20 He said unto them, But whom 
say ye that I am 1 Peter, answering, 
said, The Christ of God. 



gclists. The people of Bethsaida had already witnessed the miracles of our Lord, but 
these only served to increase their rage against him ; and they were therefore abandoned 
to the consequences of their unbelief. Matth. xi. 21. 



252 



HAKMONY OF 



[part v. 



73. Peter and the others again profess their 



MATTHEW. 

ch. xvi. 13—20. 

Bar-jona : for flesh and blood hath 

not revealed it unto thee, but my 

Father which is in heaven. 

18 And I say also unto thee, That 
thou art Peter, and upon this rock I 
will build my church : and the gates 
of hell shall not prevail against it. 

19 And I will give unto thee the 
keys of the kingdom of heaven : and 
whatsoever thou shalt bind on earth, 
shall be bound in heaven ; and what- 
soever thou shalt loose on earth, shall 
be loosed in heaven. 

20 Then charged he his disciples 
that they should tell no man that he 
was Jesus the Christ. 



MAEK. 

ch. viii. 27—30. 



30 And he charged them that they 
should tell no man of him. 



§ 74. Our Lord foretells his own death and resurrection, 



ch. xvi. 21—28. 

21 From that time forth began 
Jesus to shew unto his disciples, how 
that he must go unto Jerusalem, and 
suffer many things of the elders, and 
chief priests, and scribes, and be 
killed, and be raised again the third 
day. 

22 Then Peter took him, and be- 
gan to rebuke him, saying, Be it far 
from thee, Lord : this shall not be 
unto thee. 

23 But he turned, and said unto 
Peter, Get thee behind me, Satan ; 
thou art an offence unto me : for thou 
savourest not the things that be of 
God, but those that be of men. 

24 Then said Jesus unto his disci- 
ples, If any man will come after me, 
let him deny himself, and take up his 
cross, and follow me. 



ch. viii. 31 — 38. ch. ix. 1. 

31 And he began to teach them, 
that the Son of man must suffer many 
things, and be rejected of the elders, 
and of the chief priests, and scribes, 
and be killed, and after three days 
rise again. 

32 And he spake that saying open- 
ly. And Peter took him, and began 
to rebuke him. 



33 But when he had turned about, 
and looked on his disciples, he rebuked 
Peter, -saying, Get thee behind me, 
Satan : for thou savourest not the 
things that be of God, but the things 
that be of men. 

34 And when he had called the 
people unto him, with his disciples 
also, he said unto them, Whosoever 
will come after me, let him deny him- 
self, and take up his cross, and follow 
me. 



Matth. xvi. 21, the third day.] The phrase three days and three nights is equivalent 
to three days, three natural days of twenty-four hours. Gen. i. 5; Dan. viii. 14. Comp. 
Gen. vii. 4. 17. 

(It is a received rule among the Jews, that apart of a day is put for the whole; so 
that whatsoever is done in any part of the day, is properly said to be done that day. 
1 Kings xx. 29 ; Esth. iv. 16. " When eight days were accomplished for the circumcision 
of the child," &c. Yet the day of his birth and of his circumcision were two of these 
eight days. Whitby, quoted by Scott, on Matth. xii. 40.) 

Grotius establishes this way of reckoning the parts of the first and third days for two 
days, by Aben Ezra on Lev. xii. 3. 



sec. 73, 74.] 



THE GOSPELS. 



253 



faith in Christ. Region of Gesarea Philippi. 



LUKE. 

ch. ix. 18—21. 



21 And he straitly charged them, 
and commanded them to tell no man 
that thing. 



JOHN. 



and the trials of his followers. Region of Cesarea Philippi. 



ch. ix. 22 — 27. 
22 Saying, The Son of man must 
suffer many things, and be rejected 
of the elders, and chief priests, and 
scribes, and be slain, and be raised 
the third day. 



23 And he said to them all, If any 
man will come after me, let him deny 
himself, and take up his cross daily, 
and follow me. 



(In proof that the phrase " after three days" is sometimes equivalent to " on the third 
day" compare Deut. xiv. 28 with xxvi. 12; 1 Sam. xx. 12 with v. 19; 2 Chron. x. 5 
with v. 12 ; Matth. xxvi. 2 with xxvii. 63, 64 ; Luke ii. 21 with i. 59.) 

St. Luke omits our Lord's sharp reproof of Peter, and the occasion of it ; though he 
records the discourse in consequence of it. Le Clerc's 12th canon is " Qui pauciora 
hahet, non negat plura dicta aut facta ; modo ne ulla sit exclusionis nota." Perhaps the 
disciple and companion of that apostle who had withstood Peter to his face, Gal. ii. 11, 
willingly made this omission, as he omits some aggravating circumstances in Peter's denial 
of Christ, Luke x'xii. 60, though he carefully records the greatness of his sorrow, r. 62. 
Newcome. 



254 



HAKMONY OF 



[part v. 



74. Our Lord foretells his own death and resurrection. 



MATTHEW. 

ch. xvi. 21—28. 

25 For whosoever will save his life, 
shall lose it : and whosoever will lose 
his life for my sake, shall find it. 

26 For what is a man profited, if 
he shall gain the whole world, and 
lose his own soul? or what shall a 
man give in exchange for his soul ? 



27 For the Son of man shall come 
in the glory of his Father, with his 
angels ; and then he shall reward 
every man according to his works. 

28 Verily I say unto you, There 
be some standing here, which shall 
not taste of death, till they see the 
Son of man coming in his kingdom. 



MARK. 
ch. viii. 31—38. ch. ix. 1. 

35 For whosoever will save his 
life, shall lose it ; but whosoever shall 
lose his life for my sake and the gos- 
pel's, the same shall save it. 

36 For what shall it profit a man, 
if he shall gain the whole world, and 
lose his own soul 1 

37 Or what shall a man give in 
exchange for his soul 1 

38 Whosoever therefore shall be 
ashamed of me, and of my words, in 
this adulterous and sinful generation, 
of him also shall the Son of man be 
ashamed, when he cometh in the 
glory of his Father with the holy 
angels. 

CH. IX. 

And he said unto them, Verily, I 
say unto you, That there be some of 
them that stand here which shall not 
taste of death, till they have seen the 
kingdom of God come with power. 



§ 75. The Transfiguration. Our Lord's subsequent discourse 



CH. XVII. 1 — 13. 

And after six days, Jesus taketh 
Peter, James, and John his brother, 
and bringeth them up into a high 
mountain apart, 

2 And was transfigured before 
them : and his face did shine as the 
sun, and his raiment was white as the 
light. 

3 And behold, there appeared unto 
them Moses and Elias talking with 
him. 

4 Then answered Peter, and said 
unto Jesus, Lord, it is good for us to 
be here : if thou wilt, let us make here 
three tabernacles ; one for thee, and 
one for Moses, and one for Elias. 



ch. ix. 2—13. 

2 And after six days, Jesus taketh 
with him Peter, and James, and John, 
and leadeth them up into a high moun- 
tain apart by themselves ; and he was 
transfigured before them. 

3 And his raiment became shining, 
exceeding white as snow ; so as no 
fuller on earth can white them. 

4 And there appeared unto them 
Elias, with Moses : and they were 
talking with Jesus. 

5 And Peter answered and said to 
Jesus, Master, it is good for us to be 
here : and let us make three taber- 
nacles ; one for thee, and one for 
Moses, and one for Elias. 

6 For he wist not what to say : for 
they were sore afraid. 



Matth. xvii. 1, after six days.'] It has been shown, § 74, that u after six days'" may 
signify on the sixth day. But we are not hence to conclude that the phrase has always 
such a signification. Here it means six days complete, after the discourse recorded in 
§ 74. The eight days mentioned by St. Luke include that of Peter's reproof and of 
the transfiguration ; which two days Matthew and Mark exclude. Macknight furnishes us 
with the following apposite reference to Tacitus ; Hist. i. 29. Piso says, Sextus dies 



sec. 74, 75.] 



THE GOSPELS. 



255 



and the trials of his followers. Region of Cesarea Philippi. 



LUKE. 

ch. ix. 22—27. 

24 For whosoever will save his life, 
shall lose it : but whosoever will lose 
his life for my sake, the same shall 
save it. 

25 For what is a man advantaged, 
if he gain the whole world, and lose 
himself, or be cast away 1 



26 For whosoever shall be ashamed 
of me, and of my words, of him shall 
the Son of man be ashamed, when he 
shall come in his own glory, and in 
his Father's, and of the holy angels. 



27 But I tell you of a truth, there 
be some standing here which shall 
not taste of death till they see the 
kingdom of God. 



JOHN. 



with the three disciples. Region of Cesarea Philippi. 



ch. ix. 28—36. 

28 And it came to pass, about an 
eight days after these sayings, he 
took Peter, and John, and James, and 
went up into a mountain to pray. 

29 And as he prayed, the fashion 
of his countenance was altered, and 
his raiment was white and glistering. 

30 And behold, there talked with 
him two men, which were Moses and 
Elias : 

31 Who appeared in glory, and 
spake of his decease which he should 
accomplish at Jerusalem. 

32 But Peter and they that were 
with him were heavy with sleep : 
and when they were awake, they saw 
his glory, and the two men that stood 
with him. 

33 And it came to pass, as they 
departed from him, Peter said unto 



and yet, § 48 of the same book, Tacitus speaks of 



agitur — ex quo — Caesar adscitus sum : 
Piso as qnatriduo Caesar. 

Gro tius on Matth. xvii. 1, has another solution ; Quod Lucas dicit, tale est quale cum 
vulg5 dicimus post septimanam circiter. Nam Judssos octo dies appellasse id quod ab 
uno sabbato est ad alterum apparet, Joan. 20, 26, &c. Newcome. 



256 



HARMONY OF 



[part v. 



§ 75. The Transfiguration. Our Lord's subsequent discourse 



MATTHEW. 

CH. XVII. 1 — 13. 



5 While he yet spake, behold, a 
bright cloud overshadowed them : and 
behold, a voice out of the cloud, 
which said, This is my beloved Son, 
in whom I am well pleased : hear ye 
him. 

6 And when the disciples heard it, 
they fell on their face, and were sore 
afraid. 

7 And Jesus came and touched 
them, and said, Arise, and be not | 
afraid. 

8 And when they had lifted up 
their eyes, they saw no man, save 
Jesus only. 

9 And as they came down from the 
mountain, Jesus charged them, say- 
ing, Tell the vision to no man, until 
the Son of man be risen again from 
the dead. 



10 And his disciples asked him, 
saying, Why then say the scribes, 
that Elias must first come ? 

11 And Jesus answered and said 
unto them, Elias truly shall first come, 
and restore all things : 



12 But I say unto you, That Elias 
is come already, and they knew him 
not, but have done unto him what- 
soever they listed : likewise shall also 
the Son of man suffer of them. 

13 Then the disciples understood 
that he spake unto them of John the 
Baptist. 



MAEK. 
ch. ix. 2—13. 



7 And there was a cloud that over- 
shadowed them : and a voice came 
out of the cloud, saying, This is my 
beloved Son : hear him. 



8 And suddenly, when they had 
looked round about, they saw no man 
any more, save Jesus only with them- 
selves. 

9 And as they came down from 
the mountain, he charged them that 
they should tell no man what things 
they had seen, till the Son of man 
were risen from the dead. 

10 And they kept that saying with 
themselves, questioning one with an- 
other what the rising from the dead 
should mean. 

11 And they asked him, saying, 
Why say the scribes that Elias must 
first come ? 

12 And he answered and told them, 
Elias verily cometh first, and restor- 
eth all things ; and how it is written 
of the Son of man, that he must suffer 
many things, and be set at naught. 

13 But I say unto you, That Elias 
is indeed come, and they have done 
unto him whatsoever they listed, as it 
is written of him. 



§ 76. The healing of a demoniac, whom the disciples 



the 



ch. xvii. 14 — 21. 
14 And when they were come to 



ch. ix. 14 — 29. 
14 And when he came to Ms disci- 
ples, he saw a great multitude about 



Luke ix. 36, told no man.'] It is remarkable that Luke assigns no reason for this 
extraordinary silence ; leaving his narrative in this place imperfect and obscure, which an 



sec. 75, 76.] 



THE GOSPELS. 



257 



with the three disciples. Region of Cesar ea Philippi. 



LUKE. 

ch. ix. 28—36. 
Jesus, Master, it is good for us to be 
here : and let us make three taber- 
nacles ; one for thee, and one for 
Moses, and one for Elias : not know- 
ing what he said. 

34 While he thus spake, there 
came a cloud, and overshadowed 
them : and they feared as they en- 
tered into the cloud. 

35 And there came a voice out of 
the cloud, saying, This is my beloved 
Son ; hear him. 



JOHN. 



36 And when the voice was past, 
Jesus was found alone. And they 
kept it close, and told no man in those 
days any of those things which they 
had seen. « 



could not heal. Region of Cesarea Philippi. 



ch. ix. 37—43. 
37 And it came to pass, that on the 
next day, when they were come 



impostor would not hare done, 
Matthew and Mark. 



It is explained hy the command of Jesus, related only hv 



258 



HARMONY OF 



[part v. 



§ 76. The healing of a demoniac, whom the disciples 



MATTHEW. 
ch. xvii. 14 — 21. 
certain man kneeling down to him, 
and saying, 

15 Lord, have mercy on my son ; 
for he is lunatic, and sore vexed, for 
oft-times he falleth into the fire, and 
oft into the water. 

16 And I brought him to thy disci- 
ples, and they could not cure him. 



17 Then Jesus answered and said, 
faithless and perverse generation, 
how long shall I be with you 1 how 
long shall I suffer you ? Bring him 
hither to me. 



18 And Jesus rebuked the devil, 
and he departed out of him : and the 
child was cured from that very hour. | arose. 



MARK. 
ch. ix. 14 — 29. 
them, and the scribes questioning with 
them. 

15 And straightway all the people, 
when they beheld him, were greatly 
amazed, and, running to him, saluted 
him. 

16 And he asked the scribes, What 
question ye with them 1 

17 And one of the multitude an- 
swered and said, Master, I have 
brought unto thee my son, which hath 
a dumb spirit ; 

18 And wheresoever he taketh him, 
he teareth him ; and he foameth and 
gnasheth with his teeth, and pineth 
away ; and I spake to thy disciples 
that they should cast him out, and 
they could not. 

19 He answereth him, and saith, 
faithless generation, how long shall I 
be with you ? how long shall I suffer 
you ? Bring him unto me. 

20 And they brought him unto 
him : and when he saw him, straight- 
way the spirit tare him ; and he fell 
on the ground, and wallowed, foaming. 

21 And he asked his father, How 
long is it ago since this came unto 
him 1 And he said, Of a child. 

22 And oft-times it hath cast him 
into the fire, and into the waters to 
destroy him : but if thou canst do 
any thing, have compassion on us, 
and help us. 

23 Jesus said unto him, If thou 
canst believe, all things are possible 
to him that believeth. 

24 And straightway the father of 
the child cried out, and said with 
tears, Lord, I believe : help thou mine 
unbelief. 

25 When Jesus saw that the people 
came running together, he rebuked 
the foul spirit, saying unto him, Thou 
dumb and deaf spirit, I charge thee, 
come ou1 
into him. 

26 And the spirit cried, and rent 
him sore, and came out of him : and 
he was as one dead ; insomuch that 
many said, He is dead. 

27 But Jesus took him by the 
hand, and lifted him up ; and he 



sec. 76.] 



THE GOSPELS. 



259 



could not heal. Region of Cesarea Philippi. 



LUKE. 

ch. ix. 37 — 43. 
down from the hill, much people met 
him. 

38 And behold, a man of the com- 
pany cried out, saying, Master, I be- 
seech thee look upon my son : for he 
is mine only child. 

39 And lo, a spirit taketh him, and 
he suddenly crieth out ; and it teareth 
him that he foameth again, and, bruis- 
ing him, hardly departeth from him. 

40 And I besought thy disciples to 
cast him out, and they could not. 



JOHN. 



41 And Jesus, answering, said, 
faithless and perverse generation, how 
long shall I be with you, and suffer 
you 1 Bring thy son hither. 



42 And as he was yet a coming, 
the devil threw him down, and tare 
him. And Jesus rebuked the unclean 
spirit, and healed the child, and de- 
livered him again to his father. 

43 And they were all amazed at 
the mighty power of God. 



260 



HARMONY OF 



[part v. 



§ 76. The healing of a demoniac, whom the disciples 



MATTHEW. 

ch. xvii. 14 — 21. 

19 Then came the disciples to Je- 
sus apart, and said, Why could not 
we cast him out ? 

20 And Jesus said unto them, Be- 
cause of your unbelief : for verily I 
say unto you, if ye have faith as a 
grain of mustard-seed, ye shall say 
unto this mountain, Remove hence to 
yonder place ; and it shall remove ; 
and nothing shall be impossible unto 
you. 

21 Howbeit, this kind goeth not 
out, but by prayer and fasting. 



MARK. 
ch. ix. 14—29. 

28 And when he was come into 
the house, his disciples asked him 
privately, Why could we not cast him 
out? 

29 And he said unto them, This 
kind can come forth by nothing, but 
by prayer and fasting. 



§ 77. Jesus again foretells his own death and resurrection. 



ch. xvn. 22, 23. 



22 And while they abode in Galilee, 
Jesus said unto them, The Son of 
man shall be betrayed into the hands 
of men : 

23 And they shall kill him, and the 
third day he shall be raised again. 
And they were exceeding sorry. 



ch. ix. 30—32. 

30 And they departed thence, and 
through Galilee ; and he 

would not that any man should know 
it. 

31 For he taught his disciples, 
and said unto them, The Son of man 
is delivered into the hands of men, 
and they shall kill him ; and after 
that he is killed, he shall rise the 
third day. 

32 But they understood not that 
saying, and were afraid to ask him. 



§ 78. The tribute-money 



ch. xvn. 24 — 27. 

24 And when they were come to 
Capernaum, they that received tribute- 
money, came to Peter, and said, Doth 
not your Master pay tribute ? 

25 He saith, Yes. And when he 
was come into the house, Jesus pre- 
vented him, saying, What thinkest 
thou, Simon ? of whom do the kings of 
the earth take custom or tribute 1 of 
their own children, or of strangers ? 

26 Peter saith unto him, Of stran- 
gers. Jesus saith unto him, Then are 
the children free. 

27 Notwithstanding, lest we should 
offend them, go thou to the sea, and 
cast a hook, and take up the fish that 
first cometh up : and when thou hast 
opened his mouth, thou shalt find a 
piece of money : that take, and give 
unto them for me and thee. 



ch. ix. 33. 
33 And he came to Capernaum 



Matth. xvii. 24, tribute.'] The original word is didrachma, denoting, not tribute or 
tax in general, but a specific and particular offering which every Jew paid to God. See 



sec. 76, 77, 78.] 



THE GOSPELS. 



261 



could not heal. . Region of Ccsarea Philippi. 



LUKE. 



JOHN. 



[See § 74.] Galilee 



ch. ix. 43 — 45. 

43 But while they 
wondered every one at all things which 
Jesus did, he said unto his disciples, 

44 Let these sayings sink down into 
your ears : for the Son of man shall be 
delivered into the hands of men. 

45 But they understood not this 
saying, and it was hid from them, that 
they perceived it not : and they feared 
to ask. him of that saying. 



miraculously provided. Capernaum. 



Joscphus, Ant. xviii. x. § 
an indication of veracity. 



This minute accuracy of the evangelist is worthy of note, 



262 



HARMONY OF 



[PABT V. 



The disciples contend who should be the greatest. Jesus 



MATTHEW. 

ch. xviii. 1 — 35. 



At the same time came the disci- 
ples unto Jesus, saying, Who is the 
greatest in the kingdom of heaven 1 



2 And Jesus called a little child 
unto him, and set him in the midst of 
them, 

3 And said, Verily, I say unto you, 
Except ye be converted, and become 
as little children, ye shall not enter 
into the kingdom of heaven. 

4 Whosoever therefore shall hum- 
ble himself as this little child, the 
same is greatest in the kingdom of 
heaven. 

5 And whoso shall receive one such 
little child in my name, receiveth me. 

6 But whoso shall offend one of 
these little ones which believe in me, 
it were better for him that a millstone 
were hanged about his neck, and that 
he were drowned in the depth of the 
sea. 

7 Wo unto the world because of 
offences ! for it must needs be that 
offences come ; but wo to that man by 
whom the offence cometh : 

8 Wherefore, if thy hand or thy 
foot offend thee, cut them off, and 
cast them from thee ; it is better for 
thee to enter into life halt or maimed, 
rather than having two hands or two 
feet, to be cast into everlasting fire. 

9 And if thine eye offend thee, 
pluck it out, and cast it from thee : it 
is better for thee to enter into life with 
one eye, rather than having two eyes, 
to be cast into hell-fire. 

10 Take heed that ye despise not 
one of these little ones : for I say 



MAEK. 
ch. ix. 33—50. 

33 And being in the house, he asked 
them, What was it that ye disputed 
among yourselves by the way 1 

34 But they held their peace : for 
by the way they had disputed among 
themselves, who should be the greatest. 

35 And he sat down, and called the 
twelve, and saith unto them, If any 
man desire to be first, the same shall 
be last of all, and servant of all. 

36 And he took a child, and set 
him in the midst of them : and when 
he had taken him in his arms, he said 
unto them, 

37 Whosoever shall receive one of 
such children in my name, receiveth 
me : and whosoever shall receive me, 
receiveth not me, but him that sent me. 

38 And John answered him, saying, 
Master, we saw one casting out devils 
in thy name, and he followeth not us ; 
and we forbade him, because he fol- 
loweth not us. 

39 But Jesus said, Forbid him not : 
for there is no man which shall do a 
miracle in my name, that can lightly 
speak evil of me. 

40 For he that is not against us, is 
on our part. 

41 For whosoever shall give you a 
cup of water to drink in my name, 
because ye belong to Christ, verily I 
say unto you, he shall not lose his 
reward. 

42 And whosoever shall offend one 
of these little ones that believe in me, 
it is better for him that a millstone 
were hanged about his neck, and he 
were cast into the sea. 

43 And if thy hand offend thee, cut 
it off: It is better for thee to enter 
into life maimed, than having two 
hands to go into hell, into the fire that 
never shall be quenched : 

44 Where their worm dieth not, 
and the fire is not quenched. 



Luke ix. 49, one casting out devils.'] The twelve apostles and the seventy disciples 
were commissioned and sent forth at different times. Hence the person here alluded to 
may, for aught that appeal's, have been one of the seventy, not personally known to John 
and to those who were with him. Letters on Evil Spirits, p. 39. 

Mark ix. 40. Luke ix. 50.] Here Jesus says, He that is not against us is for us ; 



sec. 79.] 



THE GOSPELS. 



263 



exhorts to humility, forbearance, and brotherly love. Capernaum. 



LUKE. 
ch. ix. 46—50. 



46 Then there arose a reasoning 
among them, which of them should be 
greatest. 



47 And Jesus perceiving the thought 
of their heart, took a child, and set 
him by him, 

48 And said unto them, Whosoever 
shall receive this child in my name, 
receiveth me ; and whosoever shall 
receive me, receiveth him that sent 
me : for he that is least among you all, 
the same shall be great. 

49 And John answered and said, 
Master, we saw one casting out devils 
in thy name ; and we forbade him, 
because he followeth not with us. 

50 And Jesus said unto him, For- 
bid him not : for he that is not against 
us, is for us. 



JOHN. 



but in Matth. xii. 30, lie says, He that is not with me is against me. Grotius regards 
both as proverbial sayings ; — Proverbia in utramque partem usurpata, veritatem suam 
habent pro materia cui aptantur; — and alludes to similar forms in Prov. xxvi. 4, 5. 
New co me. 



264 



HARMONY OP 



[part v. 



§ 79. The disciples contend who should be the greatest. Jesus 



MATTHEW. 

ch. xvin. 1 — 35. 

unto you, That in heaven their angels 

do always behold the face of my 

Father which is in heaven. 

11 For the Son of man is come to 
save that which was lost. 

12 How think ye ? If a man have 
a hundred sheep, and one of them be 
gone astray, doth he not leave the 
ninety and nine, and goeth into the 
mountains, and seeketh that which is 
gone astray 1 

13 And if so be that he find it, 
verily I say unto you, he rejoiceth 
more of that sheep, than of the ninety 
and nine which went not astray. 

14 Even so it is not the will of your 
Father which is in heaven, that one of 
these little ones should perish. 

15 Moreover, if thy brother shall 
trespass against thee, go and tell him 
his fault between thee and him alone : 
if he shall hear thee, thou hast gained 
thy brother. 

16 But if he will not hear thee, then 
take with thee one or two more, that 
in the mouth of two or three witnesses 
every word may be established. 

17 And if he shall neglect to hear 
them, tell it unto the church : but if 
he neglect to hear the church, let him 
be unto thee as a heathen man and a 
publican. 

18 Verily, I say unto you, What- 
soever ye shall bind on earth, shall be 
bound in heaven : and whatsoever ye 
shall loose on earth, shall be loosed in 
heaven. 

19 Again I say unto you, That if 
two of you shall agree on earth, as 
touching anything that they shall ask, 
it shall be done for them of my Father 
which is in heaven. 

20 For where two or three are 
gathered together in my name, there 
am I in the midst of them. 

21 Then came Peter to him, and 
said, Lord, how oft shall my brother 
sin against me, and I forgive him ? 
till seven times 1 

22 Jesus saith unto him, J say not 
unto thee, Until seven times : but, 
Until seventy times seven. 

23 Therefore is the kingdom of 
heaven likened unto a certain king 



MAKK. 
ch. ix. 33—50. 

45 And if thy foot offend thee, cut 
it off: it is better for thee to enter 
halt into life, than having two feet to 
be cast into hell, into the fire that 
never shall be quenched : 

46 Where their worm dieth not, 
and the fire is not quenched. 

47 And if thine eye offend thee, 
pluck it out : it is better for thee to 
enter into the kingdom of God with 
one eye, than having two eyes, to be 
cast into hell-fire : 

48 Where their worm dieth not, 
and the fire is not quenched. 

49 For every one shall be salted 
with fire, and every sacrifice shall be 
salted with salt. 

50 Salt is good : but if the salt 
have lost his saltness, wherewith will 
ye season it ? Have salt in yourselves, 
and have peace one with another. 



sec. 79.] 



THE GOSPELS. 



265 



exhorts to humility, forbearance, and brotherly love. Capernaum. 



LUKE. 



JOHN. 



266 



HARMONY OF 



[part v. 



§ 79. The disciples contend who should be the greatest. Jesus 



MATTHEW. 
ch. xviii. 1 — 35. 
which would take account of his ser- 
vants. 

24 And when he had begun to 
reckon, one was brought unto him 
which owed him ten thousand talents. 

25 But forasmuch as he had not to 
pay, his lord commanded him to be 
sold, and his wife and children, and 
all that he had, and payment to be 
made. 

26 The servant therefore fell down, 
and worshipped him, saying, Lord, 
have patience with me, and I will pay 
thee all. 

27 Then the lord of that servant 
was moved with compassion, and 
loosed him, and forgave him the debt. 

28 But the same servant went out, 
and found one of his fellow-servants, 
which owed him a hundred pence : 
and he laid hands on him, and took 
him by the throat, saying, Pay me that 
thou owest. 

29 And his fellow-servant fell down 
at his feet, and besought him, saying, 
Have patience with me, and I will pay 
thee all. 

30 And he would not : but went 
and cast him into prison, till he should 
pay the debt. 

31 So when his fellow-servants saw 
what was done, they were very sorry, 
and came and told unto their lord all 
that was done. 

32 Then his lord, after that he had 
called him, said unto him, thou 
wicked servant, I forgave thee all that 
debt, because thou desiredst me : 

33 Shouldest not thou also have had 
compassion on thy fellow-servant, even 
as I had pity on thee 1 

34 And his lord was wroth, and 
delivered him to the tormentors, till 
he should pay all that was due unto 
him. 

35 So likewise shall my heavenly 
Father do also unto you, if ye from 
your hearts forgive not every one his 
brother their 



MARK. 



80. The Seventy instructed, and sent out. 



sec. 79, 80.] 



THE GOSPELS. 



267 



exhorts to humility, forbearance, and brotherly love. Capernaum. 



LUKE. 



JOHN. 



Capernaum. 



ch. x. 1—16. 
After these things, the Lord ap- 
pointed other seventy also, and sent 



268 



HARMONY OF 



[part v. 



§ 80. The Seventy instructed, and sent out. 



MATTHEW. 



MAKK. 



sec. 80.1 



THE GOSPELS. 



269 



Capernaum. 



LUKE. 
ch. x. 1—16. 

them two arid two before his face into 
every city, and place, whither he him- 
self would come. 

2 Therefore said he unto them, 
The harvest truly is great, but the 
labourers are few : pray ye therefore 
the Lord of the harvest, that he would 
send forth labourers into his harvest. 

3 Go your ways : behold, I send 
you forth as lambs among wolves. 

4 Carry neither purse, nor scrip, 
nor shoes : and salute no man by the 
way.* 

5 And into whatsoever house ye 
enter, first say, Peace be to this house. 

6 And if the son of peace be there, 
your peace shall rest upon it : if not, 
it shall turn to you again. 

7 And in the same house remain, 
eating and drinking such things as 
they give : for the labourer is worthy of 
his hire. Go not from house to house. 

8 And into whatsoever city ye en- 
ter, and they receive you, eat such 
things as are set before you. 

9 And heal the sick that are therein, 
and say unto them, The kingdom of 
God is come nigh unto you. 

10 But into whatsoever city ye 
enter, and they receive you not, go 
your ways out into the streets of the 
same, and say, 

11 Even the very dust of your city 
which cleaveth on us, we do wipe off 
against you : notwithstanding, be ye 
sure of this, that the kingdom of God 
is come nigh unto you. 

12 Buc I say unto you, That it 
shall be more tolerable in that day for 
Sodom than for that city. 

13 Wo unto thee, Chorazin ! wo 
unto thee, Bethsaida ! for if the mighty 
works had been done in Tyre and 
Sidon, which have been done in you, 
they had a great while ago repented, 
sitting in sackcloth and ashes. 

14 But it shall be more tolerable 
for Tyre and Sidon at the judgment, 
than for you. 

15 And thou, Capernaum, which j 



JOHN. 



2 Kings iv. 29. 



270 



HARMONY OF 



[part v. 



80. The Seventy instructed, and sent out. 



MATTHEW. 



MAKK. 



81. Jesus goes up to the feast of tabernacles. His final 



§ 82. Ten lepers cleansed. 



Luke ix. 53, did not receive him.] This was near the passover ; when Jesu9, going to 
celebrate it at Jerusalem, plainly indicated that men ought to worship there ; contrary to 
the practice of the Samaritans, who, in opposition to the Holy City, had set up a temple 
at Gerazim. Hence the cause of their hostility to him as well as to all others travelling 
in that direction at that season. This account perfectly harmonizes with the respectful 



sec. 80, 81, 82. 



THE GOSPELS. 



271 



Capernaum. 



LUKE. 

CH. X. 1—16. 

art exalted to heaven, shall be thrust 
down to hell. 

16 He that heareth you, heareth 
me ; and he that despiseth you, de- 
spiseth me ; and he that despiseth me, 
despiseth him that sent me. 



JOHN. 



departure from Galilee. Incidents in Samaria. 



ch. ix. 51 — 56. 

51 And it came to pass, when the 
time was come that he should be re- 
ceived up, he steadfastly set his face 
to go to Jerusalem, 

52 And sent messengers before his 
face : and they went and entered into 
a village of the Samaritans, to make 
ready for him. 

53 And they did not receive him, 
because his face was as though he 
would go to Jerusalem. 

54 And when his disciples James 
and John saw this, they said, Lord, 
wilt thou that we command fire to 
come down from heaven, and consume 
them, even as Elias did ? 

55 But he turned, and rebuked 
them, and said, Ye know not what 
manner of spirit ye are of. 

56 For the Son of man is not come 
to destroy men's lives, but to save 
them. And they went to another 
village. 



ch. vii. 2 — 10. 

2 Now the Jews' feast of taberna- 
cles was at hand. 

3 His brethren therefore said unto 
him, Depart hence, and go into Judea, 
that thy disciples also may see the 
works that thou doest. 

4 For there is no man that doeth 
anything in secret, and he himself 
seeketh to be known openly. If thou 
do these things, show thyself to the 
world. 

5 (For neither did his brethren be- 
lieve in him.) 

6 Then Jesus said unto them, My 
time is not yet come : but your time 
is always ready. 

7 The world cannot hate you ; but 
me it hateth, because I testify of it, 
that the works thereof are evil. 

8 Go ye up unto this feast : I go 
not up yet unto this feast ; for my 
time is not yet full come. 

9 When he had said these words 
unto them, he abode still in Galilee. 

10 But when his brethren were 
gone up, then went he also up unto 
the feast, not openly, but as it were in 
secret. 



Samaria. 



CH. XVII. 11 19. 

1 1 And it came to pass, as he went 
to Jerusalem, that he passed through 
the midst of Samaria and Galilee. 

12 And as he entered into a certain 
village, there met him ten men that 
were lepers, which stood afar off : 

13 And they lifted up their voices, 



deportment of the Samaritans towards him at the time of his interview with the woman 
at Jacob's well, John iv. 1 — 42 ; for he was then coming from Judea, and it was not the 
season of resorting thither for any purposes of devotion. John iv. 35. Blunt, Veracity, 
&c, sect. i. 1 6. 



272 



HARMONY OF 



[part V 



§ 82. Ten lepers cleansed. 



MATTHEW. 



MARK. 



sec. 82.1 



THE GOSPELS. 



273 



Samaria. 



LUKE. 

CH. XVII. 11 19. 

and said, Jesus, Master, have mercy 
on us. 

14 And when he saw them, he said 
unto them, Go shew yourselves unto 
the priests. And it came to pass, 
that, as they went, they were cleansed. 

15 And one of them, when he saw 
that he was healed, turned back, and 
with a loud voice glorified God, 

16 And fell down on Ms face at his 
feet, giving him thanks : and he was 
a Samaritan. 

17 And Jesus answering, said, 
Were there not ten cleansed ? but 
where are the nine ? 

18 There are not found that returned 
to give glory to God, save this stran- 
ger. 

19 And he said unto him, Arise, go 
thy way : thy faith hath made thee 
whole. 



JOHN. 



PART VI. 



THE FESTIVAL OF TABERNACLES 



SUBSEQUENT TRANSACTIONS, 



UNTIL 



OUR LORD'S ARRIVAL AT BETHANY, 



SIX DAYS BEFORE THE FOURTH PASSOVER. 



Time, Six months, less one week. 



t 2 



276 



HARMONY OF 



[part VI. 



§ 83. Jesus at the festival of Tabernacles. 



MATTHEW. 



MAEK. 



sec. 83.] 



THE GOSPELS. 



277 



His public teaching. Jerusalem. 



LUKE. 



JOHN. 

CH. VII. 11 53. CH. VIII. 1. 

11 Then the Jews sought him at 
the feast, and said, Where is he 1 

12 And there was much murmuring 
among the people concerning him : for 
some said, He is a good man : others 
said, Nay ; but he deceiveth the peo- 
ple. 

13 Howbeit,no man spake openly of 
him, for fear of the Jews. 

14 Now, about the midst of the 
feast, Jesus went up into the temple 
and taught. 

15 And the Jews marvelled, saying, 
How knoweth this man letters, having 
never learned ? 

16 Jesus answered them, and said, 
My doctrine is not mine, but his that 
sent me. 

17 If any man will do his will, he 
shall know of the doctrine, whether 
it be of God, or whether I speak of 
myself. 

18 He that speaketh of himself, 
seeketh his own glory : but he that 
seeketh his glory that sent him, the 
same is true, and no unrighteousness 
is in him. 

19 Did not Moses give you the law, 
and yet none of you keepeth the law ? 
Why go ye about to kill me % 

20 The people answered and said, 
Thou hast a devil : who goeth about 
to kill thee % 

21 Jesus answered and said unto 
them, I have done one work, and ye 
all marvel. 

22 Moses therefore gave unto you 
circumcision, (not because it is of 
Moses, but of the fathers ;) and ye on 
the sabbath-day circumcise a man.* 

23 If a man on the sabbath-day 
receive circumcision, that the law of 
Moses should not be broken ; are ye 
angry at me, because I have made a 
man every whit whole on the sabbath- 
day % 

24 Judge not according to the ap- 
pearance, but judge righteous judg- 
ment. 

25 Then said some of them of Je- 
rusalem, Is not this he whom they 
seek to kill ? 



* Lev. xii. 3. 



278 



HARMONY OF 



[part VI. 



83. Jesus at the festival of Tabernacles. 



MATTHEW. 



MAKK. 



John vii. 37. great day of the feast.'] On this day, which was one of great joy and 
festivity, it was the custom of the Jews to fetch water from the pool of Siloam, some of 
which they drank with loud acclamations of joy and thanksgiving; and some they brought 
to the altar, in commemoration of the miraculous relief of their forefathers, when 



THE GOSPELS. 



279 



His public teaching. Jerusalem. 



LUKE. JOHN. 

CH. VII. 11 53. CH. VIII. 1. 

26 But lo, he speaketh boldly, and 
I they say nothing unto him. Do the 
i rulers know indeed that this is the 
j very Christ 3 

27 Howbeit, we know this man, 
i whence he is : but when Christ com- 
I eth, no man knoweth whence he is. 

28 Then cried Jesus in the temple, 
\ as he taught, saying, Ye both know 

me, and ye know whence I am : and 

' I am not come of myself, but he that 

sent me is true, whom ye know not. 

29 But I know him ; for I am from 
him, and he hath sent me. 

30 Then they sought to take him : 
but no man laid hands on him, be- 

, cause his hour was not yet come. 

31 And many of the people believed 
; on him, and said, When Christ coni- 
| eth, will he do more miracles than 

these which this man hath done % 

32 The Pharisees heard that the 
people murmured such things con- 
cerning him : and the Pharisees and the 
chief priests sent officers to take him. 

33 Then said Jesus unto them, Yet 
a little while am I with you, and then 
I go unto him that sent me. 

34 Ye shall seek me, and shall not 
I find me: and where I am, thither ye 
! cannot come. 

35 Then said the Jews among them- 
selves, Whither will he go, that we 
shall not find him? will he go unto 
the dispersed among the Gentiles, and 
teach the Gentiles 1 

36 What manner of saying is this 
that he said, Ye shall seek me, and 
shall not find me : and where I am, 
thither ye cannot come? 

37 In the last day, that great day 
of the feast, Jesus stood and cried, 
saying, If any man thirst, let him 
come unto me, and drink. 

38 He that believeth on me, as the 
scripture hath said,* out of his belly 
shall flow rivers of living water. 

Isa. lv. 1, and lviii. 11, and xliv. 3. Zech. xiii. 1, and xiv. 8. 



thirsting in the ^Yilderness ; and some they brought as a drink-offering to God, to pray 
for rain against the following seed-time. See Benson's Life of Christ, p. 412. Jennings, 
Ant. p. 495. The existence of this custom, thus remotely alluded to, gives great truth- 
fulness to the narrative. 



280 



HAKMONY OF 



[part VI. 



§ 83. Jesus at the festival of Tabernacles. 



MATTHEW. 



MAKK. 



John viii. 1, to the Mount of Olives.'] It is apparent, from various incidental allusions 
in the Evangelists, that it was the habit of our Lord at this period to spend his days in 
Jerusalem, in teaching the people and healing the sick, and his nights in the Mount of 
Olives, in prayer. Yet it is nowhere directly asserted ; and the manner in which it is 



THE GOSPELS. 



281 



His public teaching. Jerusalem. 



LUKE. 



JOHN. 

CH. VII. 11 53. CH. VIII. 1. 

39 (But this spake he of the Spirit, 
which they that believe on him should 
receive, for the Holy Ghost was not 
yet given, because that Jesus was not 
yet glorified.) 

40 Many of the people therefore, 
when they heard this saying, said, Of 
a truth this is the Prophet. 

41 Others said, This is the Christ. 
But some said, Shall Christ come out 
of Galilee? 

42 Hath not the scripture said,* 
That Christ cometh of the seed of 
David, and out of the town of Bethle- 
hem, where David was % 

43 So there was a division among 
the people because of him. 

44 And some of them would have 
taken him ; but no man laid hands on 
him. 

45 Then came the officers to the 
chief priests and Pharisees ; and they 
said unto them, Why have ye not 
brought him 1 

46 The off 
man spake like this man. 

47 Then answered them the Phari- 
sees, Are ye also deceived ? 

48 Have any of the rulers, or of 
the Pharisees believed on him 1 

49 But this people who knoweth 
not the law are cursed. 

50 Nicodemus saith unto them, (he 
that came to Jesus by night, being 
one of them,) 

51 Doth our law judge any man 
bejore it hear him, and know what he 
doeth ? 

52 They answered and said unto 
him, Art thou also of Galilee : Search, 
and look : for out of Galilee ariseth 
no prophet. 

53 And every man went unto his 
own house. 

CH. VIII. 

Jesus went unto the mount of 
Olives : 



* Ps. lxxxix. 4, and cxxxii. 11. Mic. v. 2. 



slightly mentioned or alluded to by the sacred writers, is worthy of particular notice, as a 
proof of their veracity, never met with, in works of fiction. Compare Matth. xxiv. 3, and 
xxvi. 30 ; Mark xiii. 3, and xiv. 26 ; Luke vi. 12, and xxi. 37, 38, and xxii. 39 ; John 
viii. 1, 2, and xviii. 1. 



282 



HARMONY OF 



[part vi. 



§ 84. The woman taken in 



MATTHEW. 



MARK. 



§ 85. Further public teaching of our Lord. He reproves the 



John viii. 5, should be stoned.'} The Romans, in settling the provincial government 
of Judea, which they had conquered, deprived the Jewish tribunals of the power of 
inflicting capital punishments. John xviii. 31. The law of Moses, however, condemned 
adulterers to be stoned to death. " This woman had been caught in the very fact. 
Jesus must therefore determine against the law, which inflicted death ; or against the 
Romans, who suffered them not to put any body to death, and who would still less 
have permitted it for such a crime as adultery, which was not capital among them. — If he 
condemned not the adulteress to death when he was alone with her, he hereby teaches us 



sec. 84, 85.] 



THE GOSPELS. 



283 



adultery. Jerusalem. 



LUKE. 



JOHN. 

CH. VIII. 2 11. 

2 And early in the morning he 
came again into the temple, and all 
the people came unto him ; and he sat 
down and taught them. 

3 And the scribes and Pharisees 
brought unto him a woman taken in 
adultery : and when they had set her 
in the midst, 

4 They say unto him, Master, this 
woman was taken in adultery, in the 
very act. 

5 Now Moses in the law* com- 
manded us, that such should be stoned: 
but what sayest thou ? 

6 This they said, tempting him, 
that they might have to accuse him. 
But Jesus stooped down, and with his 
finger wrote on the ground, as though 
he heard them not. 

7 So when they continued asking 
him, he lifted up himself, and said unto 
them, He that is without sin among 
you, let him first cast a stone at her. 

8 And again he stooped down, and 
wrote on the ground. 

9 And they which heard it, being 
convicted by their own conscience, 
went out one by one, beginning at the 
eldest, even unto the last : and Jesus 
was left alone, and the woman stand- 
ing in the midst. 

10 When Jesus had lifted up him- 
self, and saw none but the woman, 
he said unto her, Woman, where are 
those thine accusers 1 hath no man 
condemned thee ? 

11 She said, No man, Lord. And 
Jesus said unto her, Neither do I con- 
demn thee : go, and sin no more. 



unbelieving Jews, and escapes from their hands. Jerusalem. 



ch. vm. 12 — 59. 
12 Then spake Jesus again unto 
them, saying, I am the light of the 



* Lev. xx. 10. Deut. x 



21. 



to submit to the civil laws of the places where we live." Basnage, Hist. Jud. lib. 
v. c. xx. § 2. 

John viii. 7, let him first cast a stone.'] When one was condemned to death, those 
witnesses, whose evidence decided the sentence, inflicted the first blows, in order to add 
the last degree of certainty to their evidence. Dupin, Trial of Jesus, p. 7. Salvador, 
Histoire des Institutions de Moise, &c. Liv. iv. ch. ii. p. 76. 



284 



HARMONY OF 



[part VI. 



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MATTHEW. 



MARK. 



John viii. 14, ye cannot tell.] John vii. 28, is consistent with John viii. 1 4. "Ye 
both know my transactions among you, and whence, as a man, I derive my descent ; 
(eh. vi. 42,) and yet there is a sense in which ye know not whence I am, as I came not," 
cfcc Kai is used in the same manner, Matth. ix. 19. And yet wisdom, &c. See also 



sec. 85.] 



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unbelieving Jews, and escapes from their hands. Jerusalem. 



LUKE. 



JOHN. 

ch. yni. 12 — 59. 

world : he that followeth me shall not 

walk in darkness, but shall have the 

light of life. 

13 The Pharisees therefore said 
unto him, Thou bearest record of thy- 
self ; thy record is not true. 

14 Jesus answered and said unto 
them, Though I bear record of myself, 
pet my record is true : for I know 
whence I came, and whither I go : 
but ye cannot tell whence I come, and 
whither I go. 

15 Ye judge after the flesh, I judge 
no man. 

16 And yet if I judge, my judgment 
is true : for I am not alone, but I and 
the Father that sent me, 

17 It is also written in your law, 
that the testimony of two men is true.* 

18 I am one that bear witness of 
myself ; and the Father that sent me, 
beareth witness of me. 

19 Then said they unto him, Where 
is thy Father % Jesus answered, Ye 
neither know me, nor my Father : if 
ye had known me, ye should have 
known my Father also. 

20 These words spake Jesus in the 
treasury, as he taught in the temple : 
and no man laid hands on him, for his 
hour was not yet come. 

21 Then said Jesus again unto 
them, I go my way, and ye shall seek 
me, and shall die in your sins : whither 
I go, ye cannot come. 

22 Then said the Jews, Will he 
kill himself ? because he saith, Whither 
I go, ye cannot come. 

23 And he said unto them, Ye are 
from beneath ; I am from above : ye 
are of this world ; I am not of this 
world. 

24 I said therefore unto you, that 
ye shall die in your sins : for if ye 
believe not that I am he, ye shall die 
in your sins. 

25 Then said they unto him, Who 
art thou 1 And Jesus saith unto them, 



Deut. xvii. 6, and xix. 15. 



John ix. 30. In this latter sense (ch. viii. 14,) the Jews knew not whence Jesus 
came, knew not his divine mission, and that he would return to the Father at his ascen- 
sion. Newcome. 



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MARK. 



John viii. 30, many believed on him.'] The Jews who are said to have believed on 
Jesus (John viii. 30) are not the same with those whom our Lord accuses of seeking to 
kill him, ver. 40, nor with those who insulted bim, ver. 48, &c., although these are not 



sec. 85.1 



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287 



unbelieving Jews, and escapes from their hands. Jerusalem. 



LUKE. 



JOHN. 
ch. viii. 12 — 59. 
Even the same that I said unto you 
from the beginning. 

26 I have many things to say, and 
to judge of you : but he that sent me, 
is true ; and I speak to the world 
those things which I have heard of 
him. 

27 They understood not that he 
spake to them of the Father. 

28 Then said Jesus unto them, 
When ye have lifted up the Son of 
man, then shall ye know that I am 
he, and that I do nothing of myself ; 
but as my Father hath taught me, I 
speak these things. 

29 And he that sent me is with 
me : the Father hath not left me 
alone ; for I do always those things 
that please him. 

30 As he spake these words, many 
believed on him. 

31 Then said Jesus to those Jews 
which believed on him, If ye continue 
in my word, then are ye my disciples 
indeed ; 

32 And ye shall know the truth, 
and the truth shall make you free. 

33 They answered him, We be 
Abraham's seed, and were never in 
bondage to any man : how say est thou, 
Ye shall be made free ? 

34 Jesus answered them, Verily, 
verily, I say unto you, Whosoever 
committeth sin, is the servant of sin. 

35 And the servant abideth not in 
the house for ever, but the Son abideth 
ever. 

36 If the Son therefore shall make 
you free, ye shall be free indeed. 

37 I know that ye are Abraham's 
seed ; but ye seek to kill me, because 
my word hath no place in you. 

38 I speak that which I have seen 
with my Father : and ye do that 
which ye have seen with your father. 

39 They answered and said unto 
him, Abraham is our father. Jesus 
saith unto them, If ye were Abra- 
ham's children, ye would do the 
works of Abraham. 



distinguished from the others in the narrative of John, who always mentions the Jews 
indiscriminately as speaking with Jesus. Cler. Harm. 528. Newcome. 



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289 



unbelieving Jews, and escapes from their hands. Jerusalem. 



LUKE. 



JOHN. 

ch. viii. 12 — 59. 

40 But now ye seek to kill me, a 
man that hath told you the truth, 
which I have heard of God : this did 
not Abraham. 

41 Ye do the deeds of your father. 
Then said they to him, We be not 
born of fornication ; we have one 
Father, even God. 

42 Jesus said unto them, If God 
were your Father, ye would love me : 
for I proceeded forth and came from 
God ; neither came I of myself, but 
he sent me. 

43 Why do ye not understand my 
speech 1 even because ye cannot hear 
my word. 

44 Ye are of your father the devil, 
and the lusts of your father ye will 
do : he was a murderer from the be- 
ginning, and abode not in the truth ; 
because there is no truth in him. 
When he speaketh a lie, he speaketh 
of his own : for lie is a liar, and the 
father of it. 

45 And because I tell you the truth, 
ye believe me not. 

46 Which of you convinceth me of 
sin % And if I say the truth, why do 

"ye not believe me % 

47 He that is of God, heareth God's 
words : ye therefore hear them not, 
because ye are not of God. 

48 Then answered the Jews, and 
said unto him, Say we not well that 
thou art a Samaritan, and hast a devil ? 

49 Jesus answered, I have not a 
devil ; but I honour my Father, and 
ye do dishonour me. 

50 And I seek not mine own 
glory : there is one that seeketh and 
judgeth. 

51 Verily, verily, I say unto you, 
If a man keep my saying, he shall 
never see death. 

52 Then said the Jews unto him, 
Now we know that thou hast a devil. 
Abraham is dead, and the prophets; 
and thou sayest, If a man keep mv 
saying, he shall never taste of death. 

53 Art thou greater than our father 
Abraham, which is dead ! and the 
prophets are dead : whom makest 
thou thyself 1 

54 Jesus answered, If I honour 

u 



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MAEK. 



§ 86. A lawyer instructed. Love to our neighbour defined. 



Luke x. 28, this do, and thou shalt live.'] The professional reader will not fail to 
observe the •wisdom of this reply. The lawyer sought to learn from Jesus the terms of the 
condition on which eternal life could be attained ; and was made to answer for himself 
that, by the law, it was attainable by nothing short of the highest degree of love, 
to God and to his neighbour. The lawyer thus was reminded, out of his own code, that, 
this being a condition precedent, he could have no title to that which was promised, unless 
he fully performed every part of the condition ; and that in this sense, whosoever offended 



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291 



unbelieving Jews, and escapes from their hands. Jerusalem. 



LUKE. 



JOHN. 

ch. viii. 12 — 59. 

myself, my honour is nothing : it is 

my Father that honoureth me, of 

whom ye say, that he is your God. 

55 Yet ye have not known him ; 
but I know him : and if I should say, 
I know him not, I shall be a liar like 
unto you : but I know him, and keep 
his saying. 

56 Your father Abraham rejoiced 
to see my day : and he saw it, and 
was glad. 

57 Then said the Jews unto him, 
Thou art not yet fifty years old, and 
hast thou seen Abraham ? 

58 Jesus said unto them, Verily, 
verily, I say unto you, Before Abra- 
ham was, I am. 

59 Then took they up stones to 
cast at him : but Jesus hid himself, 
and went out of the temple, going- 
through the midst of them, and so 
passed by. 



Parable of the Good Samaritan. Near Jerusalem, 



ch. x. 25—37. 

25 And behold, a certain lawyer 
stood up, and tempted him, saying, 
Master, what shall I do to inherit 
eternal life ? 

26 He said unto him, What is 
written in the law 1 how readest 
thou? 

27 And he answering said, Thou 
shalt love the Lord thy God with 
all thy heart, and with all thy soul, 
and with all thy strength, and with 
all thy mind ; and thy neighbour as 
thyself* 

28 And he said unto him, Thou 
hast answered right : this do, and 
thou shalt live. 

29 But he, willing to justify him- 
self, said unto Jesus, And who is my 
neighbour ? 



* Deut. vi. 5. Lev. xix. 18, and xviii. 5. 



in one point, or was deficient in performing any part of the condition, was guilty of all — 
lost the benefit of all. If he murmured at the hardship of losing the reward of all the 
good deeds he had done, merely for the omission to do a little more ; the well-known rule 
of law and of reason would teach him that nothing is to be allowed for acts of past per- 
formance of a condition precedent, unless they are beneficial to the party for whom they 
are performed. 

u 2 



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MAKK. 



§ 87. Jesus in the house of Martha 



Luke x. 30, down.] A note of minute accuracy in the historian, Jericho heing situ- 



87. 



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293 



Parable of the Good Samaritan. Near Jerusalem. 



LUKE. 
ch. x. 25—37. 

30 And Jesus answering, said, A 
certain man went down from Jerusa- 
lem to Jericho, and fell among thieves, 
which stripped him of his raiment, 
and wounded Mm, and departed, leav- 
ing Mm half dead. 

31 And by chance there came 
down a certain priest that way ; and 
when he saw him, he passed by on 
the other side. . 

32 And likewise a Levite, when he 
was at the place, came and looked on 
Mm, and passed by on the other side. 

33 But a certain Samaritan, as he 
journeyed, came where he was : and 
when he saw him, he had compassion 
on Mm, 

34 And went to Mm, and bound up 
his wounds, pouring in oil and wine, 
and set him on his own beast, and 
brought him to an inn, and took care 
of him. 

35 And on the morrow, when he 
departed, he took out two pence, and 
gave them to the host, and said unto 
him, Take care of him : and whatso- 
ever thou spendest more, when I come 
again, I will repay thee. 

36 Which now of these three, think- 
est thou, was neighbour unto him that 
fell among the thieves ? 

37 And he said, He that shewed 
mercy on him. Then said Jesus unto 
him, Go, and do thou likewise. 



JOHN. 



and Mary. Bethany. 



ce. x. 38—42. 

38 Now it came to pass, as they 
went, that he entered into a certain 
village : and a certain woman, named 
Martha, received him into her house. 

39 And she had a sister called 
Mary, which also sat at Jesus' feet, 
and heard his word. 

40 But Martha was cumbered about 
much serving, and came to him, and 
said, Lord, dost thou not care that my 
sister hath left me to serve alone 1 bid 
her therefore that she help me. 

41 And Jesus answered, and said 



ated in the plain or valley of Jordan, and Jerusalem being among the mountains of 
Judea. 



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MATTHEW. 



MARK. 



88. The disciples again taught 



Luke xi. 5, at midnight.'] An incidental and very natural allusion to the well- 
known custom of that country. For in those hot regions, men travel in the cool of the 



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295 



and Mary. Bethany. 



LUKE. 

ch. x. 38—42. 

unto her, Martha, Martha, thou art 

many 



JOH^. 



troubled about 



careful, and 
things 

42 But one thing is needful ; and 
Mary hath chosen that good part, 
which shall not be taken away from 
her. 



how to pray. Near Jerusalem. 



CH. xi. 1—13. 
And it came to pass, that as he was 
praying in a certain place, when he I 
ceased, one of his disciples said unto ' 
him, Lord, teach us to pray, as John : 
also taught his disciples. 

2 And he said unto them, When \ 
ye pray, say, Our Father which art 
in heaven, Hallowed be thy name. 
Thy kingdom come. Thy will be ; 
done, as in heaven, so in earth. 

3 Give us day by day our daily 
bread. 

4 And forgive us our sins ; for 
we also forgive every one that is 
indebted to us. And lead us not into 
temptation ; but deliver us from evil. 

5 And he said unto them, Which of 
you shall have a friend, and shall go 
unto him at midnight, and say unto 
him, Friend, lend me three loaves : 

6 For a friend of mine in his jour- 
ney is come to me, and I have nothing 
to set before him 1 

7 And he from within shall answer 
and say, Trouble me not : the door 
is now shut, and my children are 
with me in bed ; I cannot rise and 
give thee. 

8 I say unto you, Though he will 
not rise and give him, because he is 
his friend, yet because of his importu- 
nity he will rise and give him as many 
as he needeth. 

9 And I say unto you, Ask, and it 
shall be given you ; seek, and ye 
shall find ; knock, and it shall be 
opened unto you. 

10 For every one that asketh re- 
ceiveth ; and he that seeketh findeth : 



evening and night, and rest in the daytime ; looking for refreshment, if they arc not 
among total strangers, to the hospitality of friends. 



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MATTHEW. 



MARK. 



§ 89. The Seventy return. 



THE GOSPELS. 



297 



how to pray. Near Jerusalem. 



LUKE. 

CH. XI. 1 13. 

and to him that knocketh, it shall be 
opened. 

11 If a son shall ask bread of any 
of you that is a father, will he give 
him a stone % or if he ask a fish, will 
he for a fish give him a serpent ? 

12 Or if he shall ask an egg, will 
he offer him a scorpion ? 

13 If ye then, being evil, know 
how to give good gifts unto your 
children, how much more shall your 
heavenly Father give the Holy Spirit 
to them that ask him ? 



JOHN. 



Jerusalem, ? 



ch. x. 17—24. 

17 And the seventy returned again 
with joy, saying, Lord, even the devils 
are subject unto us through thy name. 

18 And he said unto them, I be- 
held Satan as lightning fall from 
heaven. 

19 Behold, I give unto you power 
to tread on serpents and scorpions, 
and over all the power of the enemy : 
and nothing shall by any means hurt 
you. 

20 Notwithstanding, in this rejoice 
not, that the spirits are subject unto 
you ; but rather rejoice, because your 
names are written in heaven. 

21 In that hour Jesus rejoiced in 
spirit, and said, I thank thee, 
Father, Lord of heaven and earth, that 
thou hast hid these things from the 
wise and prudent, and hast revealed 
them unto babes : even so, Father ; 
for so it seemed good in thy sight. 

22 All things are delivered to me 
of my Father : and no man knoweth 
who the Son is, but the Father ; and 
who the Father is, but the Son, and 
he to whom the Son will reveal him. 

23 And he turned him unto his 
disciples, and said privately, Blessed 
are the eyes which see the things that 
ye see. 

24 For I tell you, That many 
prophets and kings have desired to 
see those things which ye see, and 
have not seen them; and to hear 
those things which ye hear, and have 
not heard them. 



298 



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MARK. 



sec. 90.] 



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299 



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LUKE. 



JOHN. 

CH. IX. 1 41. CH. X. 1 21. 

And as Jesus passed by, he saw a 
man which was blind from his birth. 

2 And his disciples asked him, 
saying, Master, who did sin, this 
man, or his parents, that he was born 
blind 1 

3 Jesus answered, Neither hath 
this man sinned, nor his parents : but 
that the works of God should be made 
manifest in him. 

4 I must work the works of him 
that sent me, while it is day : the night 
cometh, when no man can work. 

5 As long as I am in the world, I 
am the light of the world. 

6 When he had thus spoken, he 
spat on the ground, and made clay of 
the spittle, and he anointed the eyes 
of the blind man with the clay, 

7 And said unto him, Go, wash in 
the pool of Siloam, (which is by 
interpretation, Sent.) He went his 
way therefore, and washed, and came 
seeing. 

8 The neighbours therefore, and 
they which before had seen him that 
he was blind, said, Is not this he that 
sat and begged ? 

9 Some said, This is he : others 
said, He is like him : but he said, I 
am he. 

10 Therefore said they unto him, 
How were thine eyes opened 1 

11 He answered and said, A man 
that is called Jesus, made clay, and 
anointed mine eyes, and said unto me, 
Go to the pool of Siloam, and wash ; 
and I went and washed, and I received 
sight. 

12 Then said they unto him, Where 
is he 1 He said, I know not. 

13 They brought to the Pharisees 
him that aforetime was blind. 

14 And it was the sabbath-day when 
Jesus made the clay, and opened his 
eyes. 

15 Then again the Pharisees also 
asked him how he had received his 
sight. He said unto them, He put 
clay upon mine eyes, and I washed, 
and do see. 

16 Therefore said some of the 
Pharisees, This man is not of God, 
because he keepeth not the sabbath- 



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LUKE. 



JOHN. 

CH. IX. 1 41. CH. X. 1 21. 

day. Others said, How can a man 
that is a sinner do such miracles % 
And there was a division among 
them. 

17 They say unto the blind man 
again, What sayest thou of him, that 
he hath opened thine eyes 1 He said, 
He is a prophet. 

18 But the Jews did not believe 
concerning him, that he had been 
blind, and received his sight, until 
they called the parents of him that 
had received his sight. 

19 And they asked them, saying, 
Is this your son, who ye say was 
born blind 1 How then doth he now 
see ? 

20 His parents answered them and 
said, We know that this is our son, 
and that he was born blind : 

21 But by what means he now 
seeth, we know not ; or who hath 
opened his eyes, we know not: he is 
of age ; ask him : he shall speak for 
himself. 

22 These words spake his parents, 
because they feared the Jews : for 
the Jews had agreed already, that if 
any man did confess that he was 
Christ, he should be put out of the 
synagogue. 

23 Therefore said his parents, He 
j is of age ; ask him. 

24 Then again called they the man 
that was blind, and said unto him, 
Give God the praise : we know that 
this man is a sinner. 

25 He answered and said, Whether 
he be a sinner or no, I know not : 
one thing I know, that, whereas I 
was blind, now I see. 

26 Then said they to him again, 
What did he to thee 1 how opened he 
thine eyes 1 

27 He answered them, I have told 
you already, and ye did not hear : 
wherefore would ye hear it again 1 
will ye also be his disciples ? 

28 Then they reviled him, and said, 
Thou art his disciple ; but we are 
Moses' disciples. 

29 We know that God spake unto 
Moses ; as for this fellow, we know 
not from whence he is. 



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LUKE. 



JOHN. 

CH. IX. 1 41. CH. X. 1 — 21. 

30 The man answered and said unto 
them, Why, herein is a marvellous 
thing, that ye know not from whence 
he is, and yet he hath opened mine 
eyes. 

31 Now we know that God heareth 
not sinners : but if any man be a wor- 
shipper of God, and doeth his will, 
him he heareth. 

32 Since the world began was it 
not heard that any man opened the 
eyes of one that was born blind. 

33 If this man were not of God, he 
could do nothing. 

34 They answered and said unto 
him, Thou wast altogether born in 
sins, and dost thou teach us ? And 
they cast him out. 

35 Jesus heard that they had cast 
him out : and when he had found 
him, he said unto him, Dost thou be- 
lieve on the Son of God % 

36 He answered and said, Who 
is he, Lord, that I might believe on 
him ? 

37 And Jesus said unto him, Thou 
hast both seen him, and it is he that 
talketh with thee. 

38 And he said, Lord, I believe. 
And he worshipped him. 

39 And Jesus said, For judgment 
I am come into this world ; that they 
which see not might see ; and that 
they which see might be made blind. 

40 And some of the Pharisees which 
were with him heard these words, and 
said unto him, Are we blind also % 

41 Jesus said unto them, If ye were 
blind, ye should have no sin : but now 
ye say, We see ; therefore your sin 
remain eth. 

CH. x. 
Verily, verily, I say unto you, 
He that entereth not by the door into 
the sheepfold, but climbeth up some 
other way, the same is a thief and a 
robber. 

2 But he that entereth in by the 
door is the shepherd of the sheep. 

3 To him the porter openeth ; and 
the sheep hear his voice : and he 

j calleth his own sheep by name, and 
I leadeth them out. 



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LUKE. 



JOHN. 

CH. IX. 1 — 41. CH. X. 1 21. 

4 And when he putteth forth his 
own sheep, he goeth before them, and 
the sheep follow him : for they know 
his voice. 

5 And a stranger will they not fol- 
low, but will flee from him : for they 
know not the voice of strangers. 

6 This parable spake Jesus unto 
them : ' but they understood not what 
things they were which he spake unto 
them. 

7 Then said Jesus unto them again, 
Verily, verily, I say unto you, I am 
the door of the sheep. 

8 All that ever came before me are 
thieves and robbers : but the sheep 
did not hear them. 

9 I am the door : by me if any man 
enter in, he shall be saved, and shall 
go in and out, and find pasture. 

10 The thief cometh not, but for 
to steal, and to kill, and to destroy : 
I am come that they might have life, 
and that they might have it more 
abundantly. 

Ill am the good shepherd : the 
good shepherd giveth his life for the 
sheep. 

12 But he that is a hireling, and 
not the shepherd, whose own the sheep 
are not, seeth the wolf coming, and 
leaveth the sheep, and fleeth ; and the 
wolf catcheth them, and scattereth the 
sheep. 

13 The hireling fleeth, because he 
is a hireling, and careth not for the 
sheep. 

14 I am the good shepherd, and 
know my sheep , and am known of 
mine. 

15 As the Father knoweth me, 
even so know I the Father : and I lay 
down my life for the sheep. 

16 And other sheep I have, which 
are not of this fold : them also I must 
bring, and they shall hear my voice ; 
and there shall be one fold, and one 
shepherd. 

17 Therefore doth my Father love 
me, because I lay down my life, that 
I might take it again. 

18 No man taketh it from me, but 
I lay it down of myself. I have power 



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§ 91. Jesus at Jerusalem at the feast of dedication. 



sec. 90, 91.] 



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LUKE. 



JOHN. 

GH. IX. 1 41. CH. X. 1 — 21. 

to lay it down, and I have power to 
take it again. This commandment 
have I received of my Father. 

19 There was a division therefore 
again among the Jews for these say- 
ings. 

20 And many of them said, He 
hath a devil, and is mad ; why hear 
ye him 1 

21 Others said, These are not the 
words of him that hath a devil. Can 
a devil open the eyes of the blind ? 



He retires beyond Jordan. Jerusalem. Bethany beyond Jordan. 



ch. x. 22 — 42. 

22 And it was at Jerusalem the 
feast of the dedication, and it was 
winter. 

23 And Jesus walked in the temple 
in Solomon's porch. 

24 Then came the Jews round about 
him, and said unto him, How long 
dost thou make us to doubt 1 If thou 
be the Christ, tell us plainly. 

25 Jesus answered them, I told you, 
and ye believed not : the works that I 
do in my Father's name, they bear 
witness of me. 

26 But ye believe not, because ye 
are not of my sheep, as I said unto 
you. 

27 My sheep hear my voice, and I 
know them, and they follow me : 

28 And I give unto them eternal 
life ; and they shall never perish, nei- 
ther shall any pluck them out of my 
hand. 

29 My Father, which gave them 
me, is greater than all ; and none is 
able to pluck them out of my Father's 
hand. 

30 I and my Father are one. 

31 Then the Jews took up stones 
again to stone him. 

32 Jesus answered them, Many 
good works have I shewed you from 
my Father ; for which of those works 
do ye stone me 1 

33 The Jews answered him, saying, 
For a good work we stone thee not; 
but for blasphemy, and because that 
thou, being a man, makest thyself 
God. 

x 2 



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91. Jesus at Jerusalem at the feast of dedication. 



MATTHEW. 



MAEK. 



92. The raising of Lazarus. 



THE GOSPELS. 



309 



He retires beyond Jordan. Jerusalem. Bethany beyond Jordan. 



LUKE. 



JOHN. 
ch. x. 22—42. 

34 Jesus answered them, Is it not 
written in your law, I said, Ye are 
gods 1* 

35 If he called them gods, unto 
whom the word of God came, and the 
scripture cannot be broken ; 

36 Say ye of him whom the Father 
hath sanctified, and sent into the 
world, Thou blasphemest ; because I 
said, I am the Son of God ? 

37 If I do not the works of my 
Father, believe me not. 

38 But if I do, though ye believe 
not me, believe the works : that ye 
may know and believe that the Father 
is in me, and I in him. 

39 Therefore they sought again to 
take him ; but he escaped out of their 
hand, 

40 And went away again beyond 
Jordan, into the place where John at 
first baptized ; and there he abode. 

41 And many resorted unto him, 
and said, John did no miracle ; but 
all things that John spake of this man 
were true. 

42 And many believed on him 
there. 



Bethany. 



ch. xi. 1 — 46. 
Now a certain man was sick, named 
Lazarus, of Bethany, the town of 
Mary and her sister Martha. 

2 (It was that Mary which anointed 
the Lord with ointment, and wiped 
his feet with her hair, whose brother 
Lazarus was sick.) 

3 Therefore his sisters sent unto 
him, saying, Lord, behold, he whom 
thou lovest is sick. 

4 When Jesus heard that, he said, 
This sickness is not unto death, but 
for the glory of God, that the Son of 
God might be glorified thereby. 

5 Now Jesus loved Martha, and her 
sister, and Lazarus. 

6 When he had heard therefore that 
I he was sick, he abode two days still 

in the same place where he was. 

7 Then after that saith he to his 
disciples, Let us go into Judea again, 



Ps. lxxxii. 6. Ex. xxii. 7, scq. 



310 



HARMONY OF 



[part VI. 



§ 92. The raising of Lazarus. 



MATTHEW. 



MAEK. 






sec. 02.1 



THE GOSPELS. 



311 



Bethany. 



LUKE. 



JOHN. 

ch. xi. 1—46. 

8 His disciples say unto him, Mas- 
ter, the Jews of late sought to stone 
thee ; and goest thou thither again 1 

9 Jesus answered, Are there not 
twelve hours in the day % If any man 

| walk in the day, he stumbleth not, 
•because he seeth the light of this 
world. ' 

10 But if a man walk in the night, 
he stumbleth, because there is no 
light in him. 

11 These things said he : and after 
that he saith unto them, Our friend 
Lazarus sleepeth ; but I go that I 
may awake him out of sleep. 

12 Then said his disciples, Lord, if 
he sleep, he shall do well. 

13 Howbeit Jesus spake of his 
death : but they thought that he had 
spoken of taking of rest in sleep. 

14 Then said Jesus unto them 
plainly, Lazarus is dead. 

15 And I am glad for your sakes 
that I was not there, to the intent ye 
may believe ; nevertheless, let us go 
unto him. 

16 Then said Thomas, which is 
called Didymus, unto his fellow-dis- 
ciples, Let us also go, that we may 
die with him. 

17 Then when Jesus came, he 
found that he had lain in the grave 
four days already. 

18 (Now Bethany was nigh unto 
\ Jerusalem, about fifteen furlongs off :) 

19 And many of the Jews came to 
Martha and Mary, to comfort them 
concerning their brother. 

20 Then Martha, as soon as she 
heard that Jesus was coming, went 
and met him : but Mary sat still in 
the house. 

21 Then said Martha unto Jesus, 
Lord, if thou hadst been here, my 
brother had not died. 

22 But I know that even now, 
whatsoever thou wilt ask of God, God 
will give it thee. 

23 Jesus saith unto her, Thy brother 
shall rise again. 

24 Martha saith unto him, I know 
that he shall rise again in the resur- 
rection at the last day. 

25 Jesus said unto her, I am the 



312 



HARMONY OF 



[part VI. 



§ 92. The raising of Lazarus. 



MATTHEW. 



MABK. 



sec. 92.] 



THE GOSPELS. 



313 



Bethany. 



LUKE. 



JOHN. 

ch. xi. 1—46. 
resurrection, and the life : he that be- 
lieveth in me, though he were dead, 
yet shall he live : 

26 And whosoever liveth, and be- 
lieveth in me, shall never die. Be- 
lievest thou this % 

27 She saith unto him, Yea, Lord : 
I believe that thou art the Christ, the 
Son of God, which should come into 
the world. 

28 And when she had so said, she 
went her way, and called Mary her 
sister secretly, saying, The master is 
come, and calleth for thee. 

29 As soon as she heard that, she 
arose quickly, and came unto him. 

30 Now Jesus was not yet come 
into the town, but was in that place 
where Martha met him. 

31 The Jews then which were with 
her in the house, and comforted her, 
when they saw Mary that she rose up 
hastily, and went out, followed her, 
saying, She goeth unto the grave to 
weep there. 

32 Then when Mary was come 
where Jesus was, and saw him, she 
fell down at his feet, saying unto him, 
Lord, if thou hadst been here, my 
brother had not died. 

33 When Jesus therefore saw her 
weeping, and the Jews also weeping 
which came with her, he groaned in 
the spirit, and was troubled, 

34 And said, Where have ye laid 
him ? They say unto him, Lord, come 
and see. 

35 Jesus wept. 

36 Then said the Jews, Behold how 
he loved him ! 

37 And some of them said, Could 
not this man, which opened the eyes 
of the blind, have caused that even 
this man should not have died 1 

38 Jesus therefore again groaning 
in himself, cometh to the grave. It 
was a cave, and a stone lay upon it. 

39 Jesus said, Take ye away the 
stone. Martha, the sister of him that 
was dead, saith unto him, Lord, by 
this time he stinketh : for he hath 
been dead four days. 

40 Jesus saith unto her, Said I not 



314 



HARMONY OF 



[part VI. 



92. The raising of Lazarus. 



MATTHEW. 



MAEK. 



93. The counsel of Caiaphas against Jesus. He 



sec. 92, 93.] 



THE GOSPELS. 



315 



LUKE. 



JOHN. 
ch. xi. 1—46. 
unto thee, that if thou wouldest be- 
lieve, thou shouldest see the glory of 
God? 

41 Then they took away the stone 
from the place where the dead was 
laid. And Jesus lifted up his eyes, 
and said, Father, I thank thee that 
thou hast heard me : 

42 And I knew that thou nearest 
me always : but because of the peo- 
ple which stand by, I said it, that 
they may believe that thou hast sent 
me. 

43 And when he thus had spoken, 
he cried with a loud voice, Lazarus, 
come forth. 

44 And he that was dead came 
forth, bound hand and foot with grave- 
clothes : and his face was bound about 
with a napkin. Jesus saith unto them, 
Loose him, and let him go. 

45 Then many of the Jews which 
came to Mary, and had seen the 
things which Jesus did, believed on 
him. 

46 But some of them went their 
ways to the Pharisees, and told them 
what things Jesus had done. 



retires from Jerusalem. Jerusalem. Ephraim. 



ch. xi. 47 — 54. 

47 Then gathered the chief priests 
and the Pharisees a council, and said, 
What do we 1 for this man doeth 
many miracles. 

48 If we let him thus alone, all 
men will believe on him : and the 
Romans shall come, and take away 
both our place and nation. 

49 And one_ of them, named Caia- 
phas, being the high priest that same 
year, said unto them, Ye know no- 
thing at all, 

50 Nor consider that it is expedient 
for us, that one man should die for the 
people, and that the whole nation 
perish not. 

51 And this spake he not of him- 
self : but being high priest that year, 
he prophesied that Jesus should die 
for that nation ; 

52 And not for that nation only, 
but that also he should gather together 



316 



HAKMONY OF 



[part VI. 



§ 93. The counsel of Caiaphas against Jesus. He 



MATTHEW. 



MABK. 



94. Jesus, beyond Jordan, is followed by multitudes. The healing 



ch. xix. 1, 2. 

And it came to pass, that when 
Jesus had finished these sayings, he 
departed from Galilee, and came into 
the coasts of Judea, beyond Jordan : 

2 And great multitudes followed 
him, and he healed them there. 



ch. x. 1. 
And he arose from thence, and 
cometh into the coasts of Judea, by 
the farther side of Jordan : and the 
people resort unto him again ; and, as 
he was wont, he taught them again. 



sec. 93, 94.] 



THE GOSPELS. 



317 



retires from Jerusalem. Jerusalem. Ephraim. 



LUKE. 



JOHN. 

ch. xi. 47 — 54. 
in one the children of God that were 
scattered abroad. 

53 Then from that day forth they 
took counsel together for to put him 
to death. 

54 Jesus therefore walked no more 
openly among the Jews ; but went 
thence unto a country near to the wil- 
derness, into a city called Ephraim, 
and there continued with his disciples. 



of the infirm woman on the Sabbath. Valley of Jordan. Perea. 



ch. xiii. 10 — 21. 

10 And he was teaching in one of 
the synagogues on the sabbath. 

11 And behold, there was a woman 
which had a spirit of infirmity eigh- 
teen years, and was bowed together, 
and could in no wise lift up herself. 

12 And when Jesus saw her, he 
called her to him, and said unto her, 
Woman, thou art loosed from thine 
infirmity. 

13 And he laid his hands on her : 
and immediately she was made straight, 
and glorified God. 

14 And the ruler of the synagogue 
answered with indignation, because 
that Jesus had healed on the sabbath- 
day, and said unto the people, There 
are six days in which men ought to 
work : in them therefore come and 
be healed, and not on the sabbath- 
day. 

15 The Lord then answered him, 
and said, Thou hypocrite, doth not 
each one of you on the sabbath loose 
his ox or his ass from the stall, and 
lead him away to watering % 

16 And ought not this woman, be- 
ing a daughter of Abraham, whom 
Satan hath bound, lo, these eighteen 
years, be loosed from this bond on the 
sabbath-day ? 

17 And when he had said these 
things, all his adversaries were 
ashamed : and all the people rejoiced 
for all the glorious things that were I 
done by him. 

18 Then said he, Unto what is the 



kingdom of God like ? and whereunto 
shall I resemble it 1 

19 It is like a grain of mustard- 



318 



HARMONY OF 



[part VI. 



94. Jesus, beyond Jordan, is followed by multitudes. The healing 
MATTHEW. MAEK. 



§ 95. Our Lord goes teaching and journeying towards Jerusalem. 



sec. 94, 95. 



THE GOSPELS. 



319 



of the infirm woman on the Sabbath. Valley of Jordan. Perea. 



LUKE. 

ch. xiii. 10 — 21. 
seed, which a man took, and cast into 
his garden, and it grew, and waxed a 
great tree ; and the fowls of the air 
lodged in the branches of it. 

20 And again he said, Whereunto 
shall I liken the kingdom of God ? 

21 It is like leaven, which a woman 
took and hid in three measures of 
meal, till the whole was leavened. 



JOHN. 



He is warned against Herod. Perea. 



ch. xiii. 22 — 35. 

22 And he went through the cities 
and villages, teaching, and journeying 
toward Jerusalem. 

23 Then said one unto him, Lord, 
are there few that be saved ? And he 
said unto them, 

24 Strive to enter in at the strait 
gate : for many, I say unto you, 
will seek to enter in, and shall not be 
able. 

25 When once the Master of the 
house is risen up, and hath shut to 
the door, and ye begin to stand with- 
out, and to knock at the door, saying, 
Lord, Lord, open unto us ; and he 
shall answer and say unto you, I 
know you not whence ye are : 

26 Then shall ye begin to say, 
We have eaten and drunk in thy 
presence, and thou hast taught in our 
streets. 

27 But he shall say, I tell you, I 
know you not whence ye are ; depart 
from me, all ye workers of iniquity. 

28 There shall be weeping and 
gnashing of teeth, when ye shall see 
Abraham, and Isaac, and Jacob, and 
all the prophets, in the kingdom of 
God, and you yourselves thrust out. 

29 And they shall come from the 
east, and from, the west, and from the 
north, and from the south, and shall 
sit down in the kingdom of God. 

30 And behold, there are last, 
which shall be first ; and there are 
first, which shall be last. 

31 The same day there came cer- 
tain of the Pharisees, saying unto him, 
Get thee out, and depart hence ; for 
Herod will kill thee. 

32 And he said unto them, Go ye 



320 



HARMONY OF 



[part VI. 



§ 95. Our Lord goes teaching and journeying towards Jerusalem. 



MATTHEW. 



MAKK. 



96. Our Lord dines with a chief Pharisee 



sec. 95, 96.] 



THE GOSPELS. 



321 



He is warned against Herod. Perea. 



LUKE. 
ch. xiii. 22 — 35. 

I cast out 
devils, and I do cures to-day and to- 
morrow, and the third day I shall be 
perfected. 

33 Nevertheless, I must work to- 
day and to-morrow, and the day fol- 
lowing : for it cannot be that a prophet 
perish out of Jerusalem. 

34 Jerusalem, Jerusalem, which I 
killest the prophets, and stonest them 
that are sent unto thee ; how often 
would I have gathered thy children 
together, as a hen doth gather her j 
brood under her wings, and ye would 
not! 

35 Behold, your house is left unto 
you desolate.* And verily, I say unto 
you, Ye shall not see me, until the time 
come when ye shall say, Blessed is 
he that cometh in the name of the 
Lord. 



JOHN. 



on the Sabbath. Incidents. Perea. 



ch. xiv. 1 — 24. 
And it came to pass, as he went 
into the house of one of the chief 
Pharisees to eat bread on the sabbath - 
day, that they watched him. 

2 And behold, there was a certain 
man before him which had the dropsy. 

3 And Jesus answering, spake unto 
the lawyers and Pharisees, saying, Is 
it lawful to heal on the sabbath-day 1 

4 And they held their peace. And 
he took him, and healed him, and let 
him go : 

5 And answered them, saying, 
Which of you shall have an ass or 
an ox fallen into a pit, and will not 
straightway pull him out on the sab- 
bath-day % 

6 And they could not answer him 
again to these things. 

7 And he put forth a parable to 
those which were bidden, when he 
marked how they chose out the chief 
rooms ; saying unto them, 

8 When thou art bidden of any man 
to a wedding, sit not down in the 
highest room, lest a more honourable 
man than thou be bidden of him ; 



Ps. lxix. 25. Jer. xii. 7, and xxii. 5. 



322 



HARMONY OF 



[part VI. 



§ 96. Our Lord dines with a chief Pharisee 



MATTHEW. 



MAEK. 



sec. 96.] 



THE GOSPELS. 



323 



on the Sabbath. Incidents. Perea. 



LUKE. 

ch. xiv. 1 — 24 

9 And he that bade thee and him | 
come and say to thee, Give this man \ 
place ; and thou begin with shame to j 
take the lowest room. 

10 But when thou art bidden, go ; 
and sit down in the lowest room ; j 
that when he that bade thee cometh, ' 
he may say unto thee, Friend, go up 
higher : then shalt thou have worship 
in the presence of them that sit at 
meat with thee. 

11 For whosoever exalteth himself 
shall be abased, and he that humbleth 
himself shall be exalted. 

12 Then said he also to him that 
bade him, When thou makest a dinner 
or a supper, call not thy friends, nor 
thy brethren, neither thy kinsmen, nor 
thy rich neighbours ; lest they also 
bid thee again, and a recompense be 
made thee. 

13 But when thou makest a feast, 
call the poor, the maimed, the lame, 
the blind ; 

14 And thou shalt be blessed : for 
they cannot recompense thee : for thou 
shalt be recompensed at the resurrec- 
tion of the just. 

15 And when one of them that sat 
at meat with him heard these things, 
he said unto him, Blessed is he that 
shall eat bread in the kingdom of 
God. 

16 Then said he unto him, A cer- 
tain man made a great supper, and 
bade many : 

17 And sent his servant at supper- 
time, to say to them that were bid- 
den, Come, for all things are now 
ready. 

18 And they all with one consent 
began to make excuse. The first 
said unto him, I have bought a piece 
of ground, and I must needs go and 
see it : I pray thee have me excused. 

1 9 And another said, I have bought 
five yoke of oxen, and I go to prove 
them : I pray thee have me excused. 

20 And another said, I have mar- 
ried a wife : and therefore I cannot 
come. 

21 So that servant came, and 
shewed his lord these things. Then 



JOHN. 



y 2 



324 



HAKMONY OF 



[part VI. 



96. Our Lord dines with a chief Pharisee 



MATTHEW. 



MABK. 



§ 97. What is required of true 



sec, 96, 97. 



THE GOSPELS. 



325 



on the Sabbath. Incidents. Perea. 



LUKE. 
ch. xiv. 1 — 24. 
the master of the house being angry, 
said to his servant, Go out quickly 
into the streets and lanes of the 
city, and bring in hither the poor, and 
the maimed, and the halt, and the 
blind. 

22 And the servant said, Lord, it is 
done as thou hast commanded, and yet 
there is room. 

23 And the lord said unto the ser- 
vant, Go out into the highways and 
hedges, and compel them to come in, 
that my house may be filled. 

24 For I say unto you, that none of 
those men which were bidden, shall 
taste of my supper. 



JOHN. 



disciples. Perea. 



ch. xiv. 25 — 35. 

25 And there were great multitudes 
with him : and he turned, and said 
unto them, 

26 If any man come to me, and hate 
not his father, and mother, and wife, 
and children, and brethren, and sisters, 
yea, and his own life also, he cannot 
be my disciple. 

27 And whosoever doth not bear 
his cross, and come after me, cannot 
be my disciple. 

28 For which of you, intending to 
build a tower, sitteth not down first, 
and counteth the cost, whether he 
have sufficient to finish it ? 

29 Lest haply after he hath laid 
the foundation, and is not able to 
finish it, all that behold it begin to 
mock him, 

30 Saying, This man began to 
build, and was not able to finish. 

31 Or what king going, to make 
war against another king, sitteth not 
down first, and consulteth whether he 
be able with ten thousand to meet 
him that cometh against him with 
twenty thousand ? 

32 Or else, while the other is yet 
a great way off, he sendeth an am- 

and desireth conditions of 



peace. 

33 So likewise, whosoever he be 
of you that forsaketh not all that he 
hath, he cannot be my disciple. 



826 



HAKMONY OF 



[part VI. 



§ 97. What is required of true 



MATTHEW. 



MAKK. 



§ 98. Parables of the lost Sheep, &c. 






sec. 97, 98.] 



THE GOSPELS. 



327 



disciples. Perea. 



LUKE. 

ch, xiv. 25 — 35. 

34 Salt is good : but if the salt have 
lost his savour, wherewith shall it be 
seasoned ? 

35 It is neither fit for the land, nor 
yet for the dunghill; but men cast it 
out. He that hath ears to hear, let 
him hear. 



JOHN. 



and of the Prodigal Son. Perea. 



ch. xv. 1 — 32. 

Then drew near unto him all the 
publicans and sinners for to hear him. 

2 And the Pharisees and scribes 
murmured, saying, This man receiveth 
sinners, and eateth with them. 

3 And he spake this parable unto 
them, saying, 

4 What man of you having a hun- 
dred sheep, if he lose one of them, 
doth not leave the ninety and nine in 
the wilderness, and go after that which 
is lost, until he find it ? 

5 And when he hath found it, he 
layeth it on his shoulders, rejoicing. 

6 And when he cometh home, he 
calleth together his friends and neigh- 
bours, saying unto them, Rejoice with 
me ; for I have found my sheep which 
was lost. 

7 I say unto you, that likewise joy 
shall be in heaven over one sinner 
that repenteth, more than over ninety 
and nine just persons which need no 
repentance. 

8 Either what woman having ten 
pieces of silver, if she lose one piece, 
doth not light a candle, and sweep the 
house, and seek diligently till she find 
it? 

9 And when she hath found it, she 
calleth her friends and her neighbours 
together, saying, Rejoice with me ; for 
I have found the piece which I had 
lost. 

10 Likewise, I say unto you, There 
is joy in the presence of the angels of 
God over one sinner that repenteth. 

11 And he said, A certain man had 
two sons : 

12 And the younger of them said 
to his father, Father, give me the por- 
tion of goods that falleth to me. And 
he divided unto them his living. 



328 



HARMONY OF 



[part VI. 



§ 98. Parables of the lost Sheep, &c. 



MATTHEW. 



MAKK. 



THE GOSPELS. 



329 



and of the Prodigal Son. Perea. 



LUKE. 
ch. xv. 1—32. 

13 And not many days after, the 
younger son gathered all together, and 
took his journey into a far country, 
and there wasted his substance with 
riotous living. 

14 And when he had spent all, 
there arose a mighty famine in that 
land ; and he began to be in want. 

15 And he went and joined himself 
to a citizen of that country ; and he 
sent him into his fields to feed swine. 

16 And he would fain have filled 
his belly with the husks that the 
swine did eat ; and no man gave unto 
him. 

17 And when he came to himself, 
he said, How many hired servants of 
my father's have bread enough and to 
spare, and I perish with hunger ! 

18 I will arise and go to my father, 
and will say unto him, Father, I have 
sinned against heaven, and before 
thee, 

19 And am no more worthy to be 
called thy son : make me as one of thy 
hired servants. 

20 And he arose, and came to his 
father. But when he was yet a great 
way off, his father saw him, and had 
compassion, and ran, and fell on his 
neck, and kissed him. 

21 And the son said unto him, 
Father, I have sinned against heaven, 
and in thy sight, and am no more 
worthy to be called thy son. 

22 But the father said to his ser- 
vants, Bring forth the best robe, and 
put it on him ; and put a ring on his 
hand, and shoes on Ms feet : 

23 And bring hither the fatted calf, 
and kill it; and let us eat, and be 
merry : 

24 For this my son was dead, and is 
alive again; he was lost, and is found. 
And they began to be merry. 

25 Now his elder son was in the 
field : and as he came and drew nigh 
to the house, he heard music and 
dancing. 

26 And he called one of the ser- 
vants, and asked what these things 
meant. 

27 And he said unto him, Thy 



330 



HAKMONY OF 



[part VI. 



§ 98. Parables of the lost Sheep, &c. 



MATTHEW. 



MAEK. 



§ 99. Parable of the Unjust 



sec. 98, 99.] 



THE GOSPELS. 



331 



and of the Prodigal Son. Perea. 



LUKE. 

ch. xv. 1—32. 

brother is come ; and thy father hath 

killed the fatted calf, because he hath 

received him safe and sound. 

28 And he was angry, and would 
not go in ; therefore came his father 
out, and entreated him. 

29 And he, answering, said to his 
father, Lo, these many years do I 
serve thee, neither transgressed I at 
any time thy commandment ; and yet 
thou never gavest me a kid, that I 
might make merry with my friends : 

30 But as soon as this thy son was 
come, which hath devoured thy living 
with harlots, thou hast killed for him 
the fatted calf. 

31 And he said unto him, Son, 
thou art ever with me ; and all that 
I have is thine. 

32 It was meet that we should 
make merry, and be glad : for this thy 
brother was dead, and is alive again ; 
and was lost, and is found. 



JOHN. 



Steward. Perea. 



ch. xvi. 1 — 13. 
And he said also unto his disciples, 
There was a certain rich man which 
had a steward ; and the same was ac- 
cused unto him that he had wasted 
his goods. 

2 And he called him, and said unto 
him, How is it that I hear this of 
thee ? give an account of thy steward- 
ship : for thou mayest be no longer 
steward. 

3 Then the steward said within 
himself, What shall I do 1 for my 
lord taketh away from me the stew- 
ardship : I cannot dig ; to beg I am 
ashamed. 

4 I am resolved what to do, that 
when I am put out of the steward- 
ship, they may receive me into their 
houses. 

5 So he called every one of his 
lord's debtors unto him, and said unto 
the first, How much owest thou unto 
my lord 1 

6 And he said, A hundred measures 
of oil. And he said unto him, Take 
thy bill, and sit down quickly, and 
write fifty. 

7 Then said he to another, And 



334 



HARMONY OF 



[part VI. 



100. The Pharisees reproved. Parable of 



MATTHEW. 



MAEK. 



SEC. 100.] 



THE GOSPELS. 



335 



the Rich Man and Lazarus. Perea. 



LUKE. 

ch. xvi. 14 — 31. 

19 There was a certain rich man, 
which was clothed in purple and fine 
linen, and fared sumptuously every 
day : 

20 And there was a certain beggar 
named Lazarus, which was laid at his 
gate, full of sores, 

21 And desiring to be fed with the 
crumbs which fell from the rich man's 
table : moreover, the dogs came and 
licked his sores. 

22 And it came to pass, that the 
beggar died, and was carried by the 
angels into Abraham's bosom. The 
rich man also died, and was buried : 

23 And in hell he lifted up his 
eyes, being in torments, and seeth 
Abraham afar off, and Lazarus in his 
bosom. 

24 And he cried, and said, Father 
Abraham, have mercy on me, and 
send Lazarus, that he may dip the tip 
of his finger in water, and cool my 
tongue : for I am tormented in this 
flame. 

25 But Abraham said, Son, re- 
member that thou in thy lifetime re- 
ceivedst thy good things, and likewise 
Lazarus evil things : but now he is 
comforted, and thou art tormented. 

26 And besides all this, between us 
and you there is a great gulf fixed : 
so that they which would pass from 
hence to you, cannot ; neither can 
they pass to us, that would come from 
thence. 

27 Then he said, I pray thee there- 
fore, father, that thou wouldest send 
him to my father's house : 

28 For I have five brethren ; that 
he may testify unto them, lest they 
also come into this place of torment. 

29 Abraham saith unto him, They 
have Moses and the prophets, let them 
hear them. 

30 And he said, Nay, father Abra- 
ham : but if one went unto them from 
the dead, they will repent. 

31 And he said unto him, If they 
hear not Moses and the prophets, nei- 
ther will they be persuaded, though 
one rose from the dead. 



JOHN. 



336 



HARMONY OF 



§ 101. Jesus inculcates forbearance, 



MATTHEW. 



MARK. 



[part VI. 



§ 102. Christ's coming will be 



sec. 101, 102.] 



THE GOSPELS. 



337 



faith, humility. Perm. 



LUKE. 

CH. XVII. 1 10. 

Then said he unto his disciples, It 
is impossible but that offences will 
come : but wo unto him through whom 
they come ! 

2 It were better for him that a 
millstone were hanged about his neck, 
and he cast into the sea, than that he 
should offend one of these little ones. 

3 Take heed to yourselves : If thy 
brother trespass against thee, rebuke 
him ; and if he repent, forgive him. 

4 And if he trespass against thee 
seven times in a day, and seven times 
in a day turn again to thee, saying, I 
repent ; thou shalt forgive him. 

5 And the apostles said unto the 
Lord, Increase our faith. 

6 And the Lord said, If ye had 
faith as a grain of mustard-seed, ye 
might say unto this sycamine-tree, Be 
thou plucked up by the root, and be 
thou planted in the sea ; and it should 
obey you. 

7 But which of you having a ser- 
vant ploughing, or feeding cattle, will 
say unto him by and by, when he is 
come from the field, Go and sit down 
to meat 1 

8 And will not rather say unto him, 
Make ready wherewith I may sup, 
and gird thyself, and serve me, till I 
have eaten and drunken ; and after- 
ward thou shalt eat and drink 1 

9 Doth he thank that servant, be- 
cause he did the things that were 
commanded him ? I trow not. 

10 So likewise ye, when ye shall 
have done all those things which are 
commanded you, say, We are un- 
profitable servants : we have done that 
which was our duty to do. 



JOHN, 



sudden. Perea. 



ch. xvii. 20—37. 

20 And when he was demanded of 
the Pharisees, when the kingdom of 
God should come, he answered them 
and said, The kingdom of God cometh 
not with observation. 

21 Neither shall they say, Lo here ! 
or, Lo there ! for behold, the kingdom 
of God is within you. 

22 And he said unto the disciples, 



338 



HARMONY OF 



[PAKT VI. 



102. Christ's coming will be 



MATTHEW. 



MAEK. 



sec. 102.] 



THE GOSPELS. 



339 



sudden. Perea. 



LUKE. 

ch. xvii. 20—37. 
The days will come, when ye shall 
desire to see one of the days of the 
Son of man, and ye shall not see it. 

23 And they shall say to you, See 
here ! or, See there ! go not after 
them, nor follow them. 

24 For as the lightning that light- 
eneth out of the one part under heaven, 
shineth unto the other part under 
heaven ; so shall also the Son of man 
be in his day. 

25 But first must he suffer many 
things, and he rejected of this genera- 
tion. 

26 And as it was in the days of 
Noe, so shall it be also in the days of 
the Son of man. 

27 They did eat, they drank, they 
married wives, they were given in 
marriage, until the day that Noe en- 
tered into the ark, and the flood came, 
and destroyed them all.* 

28 Likewise also as it was in the 
days of Lot : they did eat, they drank, 
they bought, they sold, they planted, 
they builded ; 

29 But the same day that Lot went 
out of Sodom, it rained fire and brim- 
stone from heaven, and destroyed them 
all:+ 

30 Even thus shall it be in the day 
when the Son of man is revealed. 

31 In that day, he which shall be 
upon the house-top, and his stuff in 
the house, let him not come down to 
take it away : and he that is in the 
field, let him likewise not return back. 

32 Remember Lot's wife.J 

33 Whosoever shall seek to save 
his life, shall lose it ; and whosoever 
shall lose his life, shall preserve it. 

34 I tell you, in that night there 
shall be two men in one bed ; the one 
shall be taken, and the other shall be 
left. 

35 Two women shall be grinding 
together ; the one shall be taken, and 
the other left. 

36 Two men shall be in the field ; 
the one shall be taken, and the other 
left. 



JOHN. 



Gen. vii. 4, 7. 



t Gen. xix. 15, seq. 



J Gen. xix. 26. 
z 2 



340 



HARMONY OF 



[part VI, 



§ 102. Christ's coming will be 



MATTHEW. 



MABK. 



§ 103. Parables. The importunate Widow. 



sec. 102, 103.] 



THE GOSPELS. 



341 



sudden. Perea. 



LUKE. 
ch. xvii. 20—37. 
37 And they answered and said 
unto him, Where, Lord 1 And he said 
unto them, Wheresoever the body is, 
thither will the eagles be gathered 
together. 



JOHN. 



The Pharisee and Publican. Perea. 



ch. xviii. 1 — 14. 
And he spake a parable unto them 
to this end, that men ought always to 
pray, and not to faint ; 

2 Saying, There was in a city a 
judge, which feared not God, neither 
regarded man. 

3 And there was a widow in that 
city ; and she came unto him, saying, 
Avenge me of mine adversary. 

4 And he would not for a while : 
but afterward he said within himself, 
Though I fear not God, nor regard 
man ; 

5 Yet, because this widow troubleth 
me, I will avenge her, lest by her con- 
tinual coming she weary me. 

6 And the Lord said, Hear what 
the unjust judge saith. 

7 And shall not God avenge his 
own elect, which cry day and night 
unto him, though he bear long with 
them 1 

8 I tell you that he will avenge 
them speedily. Nevertheless, when 
the Son of man cometh, shall he find 
faith on the earth ? 

9 And he spake this parable unto 
certain which trusted in themselves 
that they were righteous, and despised 
others : 

10 Two men went up into the 
temple to pray*; the one a Pharisee, 
and the other a publican. 

11 The Pharisee stood and prayed 
thus with himself, God, I thank thee, 
that I am not as other men are, extor- 
tioners, unjust, adulterers, or even as 

his publican. 

12 I fast twice in the week, I give 
tithes of all that I possess. 

13 And the publican, standing afar 
off, would not lift up so much as his 
eyes unto heaven, but smote upon his 
breast, saying, God be merciful to me 
a sinner. 



342 



HARMONY OF 



[part VI, 



§ 103. Parables. The importunate Widow. 



MATTHEW. 



MABK. 



§ 104. Precepts respecting divorce. 



ch. xix. 3 — 12. 

3 The Pharisees also came unto 
him, tempting him, and saying unto 
him, Is it lawful for a man to put 
away his wife for every cause 1 

4 And he answered and said unto 
them, Have ye not read,* that he 
which made them at the beginning, 
made them male and female, 

5 And said,t For this cause shall a 
man leave father and mother, and 
shall cleave to his wife : and they 
twain shall be one flesh ? 

6 Wherefore they are no more 
twain, but one flesh. What therefore 
God hath joined together, let not man 
put asunder. 

7 They say unto him, Why did 
Moses then command to give a writing 
of divorcement, and to put her away 1 % 

8 He saith unto them, Moses, be- 
cause of the hardness of your hearts, 
suffered you to put away your wives : 
but from the beginning it was not so. 

9 And I say unto you, Whosoever 
shall put away his wife, except it be for 
fornication, and shall marry another, 
committeth adultery : and whoso mar- 
rieth her which is put away, doth 
commit adultery. 

10 His disciples say unto him, If 
the case of the man be so with his 
wife, it is not good to marry. 

11 But he said unto them, All men 
cannot receive this saying, save they 
to whom it is given. 



ch. x. 2—12. 

2 And the Pharisees came to him, 
and asked him, Is it lawful for a man 
to put away his wife 1 tempting him. 

3 And he answered and said unto 
them, What did Moses command you 1 

4 And they said, Moses suffered to 
write a bill of divorcement, and to put 
her away. 

5 And Jesus answered and said 
unto them, For the hardness of your 
heart, he wrote you this precept : 

6 But from the beginning of the 
creation, God made them male and 
female. 

7 For this cause shall a man leave 
his father and mother, and cleave to 
his wife ; 

8 And they twain shall be one flesh : 
so then they are no more twain, but 
one flesh. 

9 What, therefore, God hath joined 
together, let not man put asunder. 

10 And in the house his disciples 
asked him again of the same matter. 

11 And he saith unto them, Who- 
soever shall put away his wife, and 
many another, committeth adultery 
against her. 

12 And if a woman shall put away 
her husband, and be married to an- 
other, she committeth adultery. 



* Gen. i. 27. 



t Gen. ii. 24. 



X Dent. xxiv. 1. 



Matt. xix. 1 — 12.] The two Evangelists go on to relate our Lord's observations about 
divorce and marriage ; they agree in substance, which is sufficient ; though they differ in 
the form of the dialogue, neither adhering scrupulously to the exact manner in which the 
words passed, though we may learn it, by comparing both. Thus Matt. v. 9, reduces to a 
plain assertion, what Mark informs us was a reply to an inquiry made by the disciples 
apart. Or, we may suppose with Le Clerc, that this assertion was first advanced to the 
Pharisees, and then repeated to the disciples. Newcome. 



sec. 103, 101.] 



THE GOSPELS. 



343 



The Pharisee and Publican. Perea. 



LUKE. 

CH. XVIII. 1 — 14. 

14 I tell you, this man went down 
to his house justified rather than the 
other : for every one that exalteth 
himself shall be abased ; and he that 
humbleth himself shall be exalted. 



JOHN. 



Perea. 



Mark x. 12, put away her husband.'] The practice of divorcing the husband, un- 
warranted by the law, had been introduced, as Josephus informs us, (Antiq. XV. vii. 
10,) by Salome, sister of Herod the Great, who sent a bill of divorce to her husband 
Costobarus ; which bad example was afterwards followed by Herodias and others. 
Campbell. This natural allusion to an existing illegal custom is in perfect harmony 
with the whole history, it being true ; but it seldom if ever has a parallel in the annals 
of forsrerv. 



344 



HARMONY OF 



§ 104. Precepts respecting divorce. 



MATTHEW. 
ch. xix. 3 — 12. 
12 For there are some eunuchs, 
which were so bom from their mother's 
womb: and there are some eunuchs, 
which were made eunuchs of men : 
and there be eunuchs, which have 
made themselves eunuchs for the 
kingdom of heaven's sake. He that 
is able to receive it, let him receive 



MAKK. 



105. Jesus receives and blesses little 



ch. xix. 13 — 15. 
13 Then were there brought unto 
him little children, that he should put 
his hands on them, and pray : and the 
disciples rebuked them. 



14 But Jesus said, Suffer little 
children, and forbid them not, to come 
unto me : for of such is the kingdom 
of heaven. 



15 And he laid hi, 
and departed thence. 



hands on them, 



ch. x. 13—16. 

13 And they brought young children 
to him, that he should touch them ; and 
his disciples rebuked those that brought 
them. 

14 But when Jesus saw it, he was 
much displeased, and said unto them, 
Suffer the little children to come unto 
me, and forbid them not : for of such 
is the kingdom of God. 

15 Verily I say unto you, Whoso- 
ever shall not receive the kingdom of 
God as a little child, he shall not enter 
therein. 

16 And he took them up in his 
arms ; put his hands upon them, and 
blessed them. 



§ 106. The rich young man. Parable of the 



eH. xix. 16 — 30. ch. xx. 1 — 16. 

16 And behold, one came and said 
unto him, Good Master, what good 
thing shall I do that I may have 
eternal life 1 

17 And he said unto him, Why 
callest thou me good ? there is none 
good but one, that is, God : but if thou 
wilt enter into life, keep the command- 
ments. 

18 He saith unto him, Which 1 
Jesus said, Thou shalt do no murder, 
Thou shalt not commit adultery, Thou 
shalt not steal, Thou shalt not bear 
false witness, 

19 Honour thy father and thy mo- 
ther : and, Thou shalt love thy neigh- 
bour as thyself.* 

20 The young man saith unto him, 
All these things have I kept from my 
youth up : what lack I yet ? 



ch. x. 17 — 31. 

17 And when he was gone forth 
into the way, there came one running, 
and kneeled to him, and asked him, 
Good Master, what shall I do that I 
may inherit eternal life % 

18 And Jesus said unto him, Why 
callest thou me good 1 there is none 
good, but one, that is God. 

19 Thou knowest the command- 
ments, Do not commit adultery, Do 
not kill, Do not steal, Do not bear 
false witness, Defraud not, Honour 
thy father and mother. 



20 And he answered and said unto 
him, Master, all these have I observed 
from my youth. 



Ex. xx. 12, seq. Lev. xix. 18. 



sec. 104, 105, 106.] 



THE GOSPELS. 



345 



Perea. 



LUKE. 



JOHN. 



children. Perea. 



ch. xvm. 15 — 17. 

15 And they brought unto him also 
infants, that he would touch them : 
but when his disciples saw it, they 
rebuked them. 

16 But Jesus called them unto him, 
and said, Suffer little children to come 
unto me, and forbid them not : for of 
such is the kingdom of God. 

17 Verily, I say unto you, Whoso- 
ever shall not receive the kingdom of 
God as a little child, shall in no wise 
enter therein. 



Labourers in the Vineyard. Perea. 



ch. xvm. 18—30. 

18 And a certain ruler asked him, 
saying, Good Master, what shall I do 
to inherit eternal life 1 

19 And Jesus said unto him, Why 
callest thou me good % none is good, 
save one, that is God. 

20 Thou knowest the command- 
ments, Do not commit adultery, Do 
not kill, Do not steal, Do not bear 
false witness, Honour thy father and 
thy mother. 



21 And he said, All these have I 
kept from my youth up. 



346 



HARMONY OF 



[part VI. 



§ 106. The rich young man. Parable of the 



MATTHEW. 
ch. xix. 16 — 30. ch. xx. 1 — 16. 

21 Jesus said unto him, If thou wilt 
be perfect, go and sell that thou hast, 
and give to the poor, and thou shalt 
have treasure in heaven : and come 
and follow me. 



22 But when the young man heard 
that saying, he went away sorrowful : 
for he had great possessions. 

23 Then said Jesus unto his disci- 
ples, Verily, I say unto you. That a 
rich man shall hardly enter into the 
kingdom of heaven. 



24 And again I say unto you, It is 
easier for a camel to go through the 
eye of a needle, than for a rich man 
to enter into the kingdom of God. 

25 When his disciples heard it, 
they were exceedingly amazed, say- 
ing, Who then can be saved 1 

26 But Jesus beheld them, and said 
unto them, With men this is impos- 
sible, but with God all things are pos- 
sible. 

27 Then answered Peter, and said 
unto him, Behold, we have forsaken 
all, and followed thee ; what shall we 
have therefore % 

28 And Jesus said unto them, Verily, 
I say unto you, That ye which have 
followed me in the regeneration, when 
the Son of man shall sit in the throne 
of his glory, ye also shall sit upon 
twelve thrones, judging the twelve 
tribes of Israel. 

29 And every one that hath for- 
saken houses, or brethren, or sisters, 
or father, or mother, or wife, or child- 
ren, or lands, for my name's sake, 
shall receive a hundred-fold, and shall 
inherit everlasting life. 

30 But many that are first shall be 
last, and the last shall be first. 

ch. xx. 
For the kingdom of heaven is like 
unto a man that is a householder, 



MAEK. 
ch. x. 17—31. 

21 Then Jesus beholding him, loved 
him, and said unto him, One thing 
thou lackest : go thy way, sell what- 
soever thou hast, and give to the 
poor, and thou shalt have treasure in 
heaven ; and come, take up the cross, 
and follow me. 

22 And he was sad at that saying, 
and went away grieved : for he had 
great possessions. 

23 And Jesus looked round about, 
and saith unto his disciples, How 
hardly shall they that have riches 
enter into the kingdom of God ! 

24 And the disciples were astonished 
at his words. But Jesus answereth 
again, and saith unto them, Children, 
how hard is it for them that trust in 
riches to enter into the kingdom of 
God! 

25 It is easier for a camel to go 
through the eye of a needle, than for 
a rich man to enter into the kingdom 
of God. 

26 And they were astonished out 
of measure, saying among themselves, 
Who then can be saved 1 

27 And Jesus, looking upon them, 
saith, With men it is impossible, but 
not with God : for with God all things 
are possible. 

28 Then Peter began to say unto 
him, Lo, we have, left all, and have 
followed thee. 

29 And Jesus answered and said, 
Verily I say unto you, There is no 
man that hath left house, or brethren, 
or sisters, or father, or mother, or 
wife, or children, or lands, for my 
sake, and the gospel's, 

30 But he shall receive a hundred- 
fold now in this time, houses, and 
brethren, and sisters, and mothers, 
and children, and lands, with persecu- 
tions ; and in the world to come, 
eternal life. 

31 But many that are first shall be 
last ; and the last first. 



106.] 



THE GOSPELS. 



347 



Labourers in the Vineyard. Perea. 



LUKE. 
ch. xviii. 18—30. 

22 Now, when Jesus heard these I 
things, he said unto him, Yet lackest I 
thou one thing ; sell all that thou hast, 
and distribute unto the poor, and thou j 
shalt have treasure in heaven : and ! 
come, follow me. 



JOHN. 



23 And when he heard this, he was 
very sorrowful : for he was very rich . 

24 And when Jesus saw that he was 
very sorrowful, he said, How hardly 
shall they that have riches enter into 
the kingdom of God ! 



25 For it is easier for a camel to 
go through a needle's eye, than for a ; 
rich man to enter into the kingdom of : 
God. 

26 And they that heard it, said, Who 
then can be saved ? 



27 And he said, The things which 
are impossible with men, are possible 
with God. 

28 Then Peter said, Lo, we have 
left all, and followed thee. 



29 And he said unto them, Verily, I 
say unto you, There is no man that hath 
left house, or parents, or brethren, or 
wife, or children, for the kingdom of 
God's sake, 

30 Who shall not receive manifold 
more in this present time, and in the 
world to come life everlasting. 



348 



HARMONY OF 



§ 106. The rich young man. Parable of the 



MATTHEW. 
ch. xix. 16 — 30. ch. xx. 1 — 16. 
which went out early in the morning 
to hire labourers into his vineyard. 

2 And when he had agreed with the 
labourers for a penny a day, he sent 
them into his vineyard. 

3 And he went out about the third 
hour, and saw others standing idle in 
the market-place, 

4 And said unto them, Go ye also 
into the vineyard ; and whatsoever is 
right, I will give you. And they went 
their way. 

5 Again he went out about the sixth 
and ninth hour, and did likewise. 

6 And about the eleventh hour he 
went out, and found others standing 
idle, and saith unto them, Why stand 
ye here all the day idle ? 

7 They say unto him, Because no 
man hath hired us. He saith unto 
them, Go ye also into the vineyard ; 
and whatsoever is right, that shall ye 
receive. 

8 So when evening was come, the 
lord of the vineyard saith unto his 
steward, Call the labourers, and give 
them their hire, beginning from the 
last unto the first. 

9 And when they came that were 
hired about the eleventh hour, they 
received every man a penny. 

10 But when the first came, they 
supposed that they should have re- 
ceived more ; and they likewise re- 
ceived every man a penny. 

11 And when they had received it, 
they murmured against the good man 
of the house, 

12 Saying, These last have wrought 
but one hour, and thou hast made them 
equal unto us, which have borne the 
burden and heat of the day. 

13 But he answered one of them, and 
said, Friend, I do thee no wrong : didst 
not thou agree with me for a penny ? 

14 Take that thine is, and go thy 
way: I will give unto this last, even 
as unto thee. 

15 Is it not lawful for me to do 
what I will with mine own? is thine 
eye evil because I am good 1 

16 So the last shall be first, and the 
first last : for many be called, but few 
chosen. 



MAKK. 



sec. 106.] 



THE GOSPELS. 



349 



Labourers in the Vineyard. 


Perea. 


LUKE. 




JOHN. 



350 



HAKMONY OF 



[part VI. 



107. Jesus a third time foretels his Death 



MATTHEW. 

ch. xx. 17—19. 
17 And Jesus, going up to Jerusa- 
lem, took the twelve disciples apart in 
the way, and said unto them, 



18 Behold, we go up to Jerusalem ; 
and the Son of man shall be betrayed 
unto the chief priests, and unto the 
scribes, and they shall condemn him 
to death, 

19 And shall deliver him to the 
Gentiles to mock, and to scourge, and 
to crucify him : and the third day he 
shall rise again. 



MAKK. 
ch. x. 32—34. 

32 And they were in the way, go- 
ing up to Jerusalem ; and Jesus went 
before them : and they were amazed ; 
and as they followed, they were afraid. 
And he took again the twelve, and 
began to tell them what things should 
happen unto him, 

33 Saying, Behold, we go up to 
Jerusalem ; and the Son of man shall 
be delivered unto the chief priests, 
and unto the scribes; and they shall 
condemn him to death, and shall de- 
liver him to the Gentiles ; 

34 And they shall mock him, and 
shall scourge him, and shall spit upon 
him, and shall kill him : and the third 
day he shall rise again. 



108. James and John prefer their ambitious 



ch. xx. 20—28. 

20 Then came to him the mother 
of Zebedee's children, with her sons, 
worshipping him, and desiring a cer- 
tain thing of him. 

21 And he said unto her, What wilt 
thou ? She saith unto him, Grant that 
these my two sons may sit, the one on 
thy right hand, and the other on the 
left, in thy kingdom. 

22 But Jesus answered and said, i 
Ye know not what ye ask. Are ye ! 
able to drink of the cup that I shall 
drink of, and to be baptized with the 
baptism that I am baptized with 1 
They say unto him, We are able. 

23 And he saith unto them, Ye 
shall drink indeed of my cup, and be 
baptized with the baptism that I am ! 
baptized with : but, to sit on my right ! 
hand, and on my left, is not mine to 
give, but it shall be given to them for 
whom it is prepared of my Father. 



24 And when the ten heard it, they 
were moved with indignation against 
the two brethren. 



ch. x. 35 — 45. 

35 And James and John, the sons 
of Zebedee, come unto him, saying, 
Master, we would that thou shouldest 
do for us whatsoever we shall desire. 

36 And he said unto them, What 
would ye that I should do for you ? 

37 They said unto him, Grant unto 
us that we may sit, one on thy right 
hand, and the other on thy left hand, 
in thy glory. 

38 But Jesus said unto them, Ye 
know not what ye ask : can ye drink 
of the cup that I drink of? and be 
baptized with the baptism that I am 
baptized with ? 

39 And they said unto him, We 
can. And Jesus said unto them, Ye 
shall indeed drink of the cup that I 
drink of; and with the baptism that 
I am baptized withal shall ye be bap- 
tized : 

40 But to sit on my right hand and 
on my left hand, is not mine to give ; 
but it shall be given to them for whom 
it is prepared. 

41 And when the ten heard it, they 
began to be much displeased with 
James and John. 



Matt. xx. 21, she saith.'] As all three came to Jesus, the action of the sons expressed, 
that they joined in the petition uttered hy the mother. They are therefore represented as 



sec. 107, 108.] 



THE GOSPELS. 



351 



id Resurrection. [See § 74, § 77.] Perea. 



LUKE. 
ch. xviii. 31 — 34. 

31 Then he took unto Mm the 
twelve, and said unto them, Behold, 
we go up to Jerusalem, and all things 
that are written by the prophets con- 
cerning the Son of man shall be ac- 
complished. 

32 For he shall be delivered unto 
the Gentiles, and shall be mocked, 
and spitefully entreated, and spitted 
on ; 

33 And they shall scourge Mm, and 
put him to death : and the third day he 
shall rise again. 

34 And they understood none of 
these things : and this saying was 
hid from them, neither knew they the 
things which were spoken. 



JOHN. 



;equest. Perea. 



saying what was said with their consent, and probably by their suggestion. Luke xix. 11, 
will show how suitable this request was to tbe time, according to tbe ideas of our Lord's 
disciples. Newcome. 



352 



HARMONY OF 



[part vi. 



108. James and John prefer their ambitious 



MATTHEW. 
ch. xx. 20—28. 

25 But Jesus called them unto him, 
and said, Ye know that the princes of 
the Gentiles exercise dominion over 
them, and they that are great exercise 
authority upon them. 

26 But it shall not be so among you : 
but whosoever will be great among 
you, let him be your minister ; 

27 And whosoever will be chief 
among you, let him be your servant : 

28 Even as the Son of man came 
not to be ministered unto, but to mi- 
nister, and to give his life a ransom 
for many. 



MAEK. 
ch. x. 35 — 45. 

42 But Jesus called them to him, 
and saith unto them, Ye know that 
they which are accounted to rule over 
the Gentiles, exercise lordship over 
them ; and their great ones exercise 
authority upon them. 

43 But so shall it not be among you : 
but whosoever will be great among 
you, shall be your minister : 

44 And whosoever of you will be 
the chiefest, shall be servant of all. 

45 For even the Son of man came 
not to be ministered unto, but to mi- 
nister, and to give his life a ransom 
for many. 



§ 109. The healing of two 



ch. xx. 29—34. 

29 And as they departed from Jeri- 
cho, a great multitude followed him. 

30 And behold, two blind men sit- 
ting by the wayside, when they heard 
that Jesus passed by, cried out, saying, 
Have mercy on us, Lord, thou son of 
David. 



31 And the multitude rebuked 
them, because they should hold their 
peace : but they cried the more, say- 
ing, Have mercy on us, Lord, thou 
son of David. 

32 And Jesus stood still, and called 
them, 



and said, What will ye that I 

r\ I111TA TTA11 / 



shall do unto you 



ch. x. 46—52. 

46 And they came to Jericho : and 
as he went out of Jericho with his 
disciples, and a great number of people, 
blind Bartimeus, the son of Timeus, 
sat by the highway side, begging. 

47 And when he heard that it was 
Jesus of Nasareth, he began to cry 
out and say, Jesus, thou son of David, 
have mercy on me. 

48 And many charged him that he 
should hold his peace : but he cried 
the more a great deal, Thou son of 
David, have mercy on me. 



49 And Jesus stood still, and com- 
manded him to be called : and they 
call the blind man, saying unto him, 
Be of good comfort, rise ; he calleth 
thee. 

50 And he, casting away his gar- 
ment, rose, and came to Jesus. 

51 And Jesus answered and said 
unto him, What wilt thou that I 
should do unto thee ? The blind man 



Luke xviii. 35, come nigh.'] According to St. Mark, Jesus comes to Jericho; by which 
may be meant that he is a temporary inhabitant of that city. See Mark vi. 1, and viii. 22. 
Jesus therefore may be represented, (Matt. xx. 29; Mark x. 46,) not as finally leaving 
Jericho for Jerusalem, but as occasionally going out of Jericho ; in which city he had 
made some abode, it matters not for how few days. See Mark xi. 19. Jericho was a very 
considerable city; and we do not read that it was visited by our Lord at any other time. 
We may therefore suppose that Jesus, accompanied by his disciples and the multitude, and 
intent on his great work of propagating the gospel, went out of this city, knowing that 
a fit occasion of working a miracle would present itself; and that on his return, as 



sec. 108, 109.] 



THE GOSPELS. 



353 



request. Perea. 



LUKE. 



JOHN. 



blind men near Jericho. 



ch. xviii. 35 — 43. ch. xix. 1. 

35 And it came to pass, that as he 
was come nigh unto Jericho, a cer- 
tain blind man sat by the wayside 
begging ; 

36 And hearing the multitude pass 
by, he asked what it meant. 

37 And they told him, that Jesus 
of Nazareth passeth by. 

38 And he cried, saying, Jesus, thou 
son of David, have mercy on me. 

39 And they which went before 
rebuked him, that he should hold his 
peace : but he cried so much the 



more, Thou son of David, have mer 



cy 



on me. 

40 And Jesus stood and commanded 
him to be brought unto him : and when 
he was come near, he asked him, 



41 Saying, What wilt thou that I 



he drew nigh unto Jericho, (Luke xviii. 35,) he restored the hlind men to sight. It is 
likewise probahle that Jesus, having given tins proof of his divine mission, or foreseeing 
that so great a miracle would create too much attention in the people, prudently and 
humbly passed through Jericho on his return to it, (Luke xix. 1 ,) and continued his 
journey to Jerusalem. 

As to the remaining difficulty, that Matthew mentions two hlind men, aud the other 
Evangelists only one, I must refer to Le Clerc's maxim, before quoted ; (see § 57, note) ; 
adding that Bartimeus may have been the more remarkable of" the two, and the more 
eminent for his faith in Jesus. Newcome. 



354 



HARMONY OF 



[part VI. 



§ 109. The healing of two 



MATTHEW. 

ch. xx. 29 — 34. 

33 They say unto him, Lord, that 
our eyes may be opened. 

34 So Jesus had compassion on 
them, and touched their eyes : and im- 
mediately their eyes received sight, 
and they followed him. 



MAKK. 
ch. x. 46—52. 
said unto him, Lord, that I might 
receive my sight. 

52 And Jesus said unto him, Go 
thy way; thy faith hath made thee 
whole. And immediately he received 
his sight, and followed Jesus in the 
way. 



110. The visit to Zaccheus. Parable of 



sec. 109, 110.] 



THE GOSPELS. 



355 



blind men near Jericho. 



LUKE. 
ch. xviii. 35 — 43. ce. xix. 1. 
shall do unto thee 1 And he said, 
Lord, that I may receive my sight. 

42 And Jesus said unto him, Re- 
ceive thy sight : thy faith hath saved 
thee. 

43 And immediately he received his 
sight, and followed him, glorifying God : 
and all the people, when they saw it, 
gave praise unto God. 

CH. xix. 
And Jesus entered and 
through Jericho. 



JOHN. 



the ten Minee. Jericho. 



ch. xix. 2—28. 

2 And behold there was a man 
named Zaccheus, which was the 
chief among the publicans, and he 
was rich. 

3 And he sought to see Jesus who 
he was ; and could not for the press, 
because he was little of stature. 

4 And he ran before, and climbed 
up into a sycamore -tree to see him ; 
for he was to pass that way. 

5 And when Jesus came to the 
place, he looked up, and saw him, and 
said unto him, Zaccheus, make haste, 
and come down : for to-day I must 
abide at thy house. 

6 And he made haste, and came 
down, and received him joyfully. 

7 And when they saw it, they all 
murmured, saying, That he was gone 
to be guest with a man that is a 
sinner. 

8 And Zaccheus stood, and said 
unto the Lord ; Behold, Lord, the 
half of my goods I give to the poor ; 
and if I have taken any thing from 
any man, by false accusation, I restore 
him four-fold. 

9 And Jesus said unto him, This 
day is salvation come to this house, 
forasmuch as he also is a son of Abra- 
ham. 

10 For the Son of man is come to 
seek and to save that which was lost. 

11 And as they heard these things, 
he added and spake a parable, because 
he was nigh to Jerusalem, and because 
they thought that the kingdom of God 
should immediately appear. 



A A 2 



356 



HARMONY OP 



[part VI. 



110. The visit to Zaccheus. Parable of 



MATTHEW. 



MAEK. 



Luke xix. 12.] Here is a fine allusion to historical facts, first observed by Le Clerc. 
" Thus Herod the Great solicited the kingdom of Judea at Rome, (Jos. Antiq. Jud. 
XIV. xiv. 4, 5 ; XV. vi. 6, 7,) and was appointed king by the interest of Anthony 
with the senate ; and afterwards he sailed to Rhodes, divested himself of his diadem, 
and received it again from Augustus. In like manner his sons Archelaus and Antipas 



SEC. 110.] 



THE GOSPELS. 



357 



the ten Minae. Jericho. 



LUKE. 

ch. xix. 2 — 28. 

12 He said therefore, A certain no- 
bleman went into a far country to 
receive for himself a kingdom, and to 
return. 

13 And he called his ten servants, 
and delivered them ten pounds, and 
said unto them, Occupy till I come. 

14 But his citizens hated him, and 
sent a message after him, saying, We 
will not have this man to reign over 
us. 

15 And it came to pass, that when 
he was returned, having received the 
kingdom, then he commanded these 
servants to be called unto him, to 
whom he had given the money, that 
he might know how much every man 
had gained by trading. 

16 Then came the first, saying, 
Lord, thy pound hath gained ten 
pounds. 

17 And he said unto him, Well, 
thou good servant : because thou hast 
been faithful in a very little, have 
thou authority over ten cities. 

18 And the second came, saying, 
Lord, thy pound hath gained five 
pounds. 

19 And he said likewise to him, Be 
thou also over five cities. 

20 And another came, saying, Lord, 
behold here is thy pound, which I have 
kept laid up in a napkin : 

21 For I feared thee, because thou 
art an austere man : thou takest up 
that thou layedst not down, and reap- 
est that thou didst not sow. 

22 And he saith unto him, Out of 
thine own mouth will I judge thee, 
thou wicked servant. Thou knewest 
that I was an austere man, taking up 
that I laid not down, and reaping that 
I did not sow : 

23 Wherefore then gavest not thou 
my money into the bank, that at my 
coming I might have required mine 
own with usury 1 



JOHN. 



repaired to the imperial city, that they might obtain the kingdom on their father's 
death; and we read, (Jos. Antiq. Jud. XIV. xi. I, and xiii. 2,) that the Jews sent 
an embassy thither, with accusations against Archelaus. Newcome, Obs. on our 
Lord, p. 83. 



358 HARMONY OF [part vi. 

§ 110. The visit to Zaccheus. The Parable of 



MATTHEW. 



MARK. 



111. Jesus arrives at Bethany six days 



SEC. 110, 111.] 



THE GOSPELS. 



359 



the ten Minae. Jericho. 



LUKE. 

ch. xix. 2—28. 

24 And he said unto them that 
stood by, Take from him the pound, 
and give it to him that hath ten 
pounds. 

25 (And they said unto him, Lord, 
he hath ten pounds.) 

26 For I say unto you, That unto 
every one which hath, shall be given ; 
and from him that hath not, even that 
he hath shall be taken away from 
him. 

27 But those mine enemies, which 
would not that I should reign over 
them, bring hither, and slay them be- 
fore me. 

28 And when he had thus spoken, 
he went before, ascending up to Jeru- 
salem. 



JOHN. 



before the Passover. Bethany. 



ch. xi. 55 — 57. ch. xii. 1,-9 — 11. 

55 And the Jews' passover was 
nigh at hand : and many went out of 
the country up to Jerusalem before 
the passover, to purify themselves. 

56 Then sought they for Jesus, 
and spake among themselves, as they 
stood in the temple, What think ye, 
that he will not come to the feast 1 

57 Now both the chief priests and 
the Pharisees had given a command- 
ment, that, if any man knew where 
he were, he should shew it, that they 
might take him. 

CH. XII. 

Then Jesus, six days before the 
passover, came to Bethany, where 
Lazarus was which had been dead, 
whom he raised from the dead. 

9 Much people of the Jews there- 
fore knew that he was there : and 
they came, not for Jesus' sake only, 
but that they might see Lazarus also, 
whom he had raised from the dead. 

10 But the chief priests consulted 
that they might put Lazarus also to 
death ; 

11 Because that by reason of him 
many of the Jews went away, and 
believed on Jesus. 



PART VII. 



OUR LORD'S PUBLIC ENTRY INTO JERUSALEM, 



SUBSEQUENT TRANSACTIONS 



THE FOURTH PASSOVER. 



Time. Five 



362 



HARMONY OF 



[part VII. 



§ 112. Our Lord's public entry into Jerusalem. 



MATTHEW. 

ch xxi. 1—11, 14—17. 

And when they drew nigh unto 

Jerusalem, and were come to Beth- 

phage, unto the mount of Olives, then 

sent Jesus two disciples, 

2 Saying unto them, Go into the 
village over against you, and straight- 
way ye shall find an ass tied, and a 
colt with her : loose them, and bring 
them unto me. 

3 And if any man say aught unto 
you, ye shall say, The Lord hath 
need of them ; and straightway he 
will send them. 

4 All this was done, that it might 
be fulfilled which was spoken by the 
prophet, saying,* 

5 Tell ye the daughter of Sion, 
Behold, thy King cometh unto thee, 
meek, and sitting upon an ass, and a 
colt the foal of an ass. 

6 And the disciples went, and did 
as Jesus commanded them, 



MAEK. 

CH. XI. 1 — 11. 

And when they came nigh to Jeru- 
salem, unto Bethphage, and Bethany, 
at the mount of Olives, he sendeth 
forth two of his disciples, 

2 And saith unto them, Go your 
way into the village over against you : 
and as soon as ye be entered into it, 
ye shall find a colt tied, whereon never 
man sat ; loose him, and bring him. 

3 And if any man say unto you, 
Why do ye this 1 say ye that the 
Lord hath need of him ; and straight- 
way he will send him hither. 



7 And brought the ass and the colt, 
and put on them their clothes, and 
they set him thereon. 

8 And a very great multitude 
spread their garments in the way : 
others cut down branches from the 
trees, and strewed them in the way. 



4 And they went their way and 
found the colt tied by the door with- 
out, in a place where two ways met ; 
and they loose him. 

5 And certain of them that stood 
there said unto them, What do ye, 
loosing the colt 1 

6 And they said unto them even 
as Jesus had commanded : and they 
let them go. 

7 And they brought the colt to 
Jesus, and cast their garments on 
him ; and he sat upon him. 

8 And many spread their garments 
in the way : and others cut down 
branches off the trees, and strewed 
them in the way. 



Zech. ix. 9. 



Matth. xxi. 7, and put on them their clothes.'] Thus acknowledging him to be their 
king; for this was a custom observed by the people when they found that God had 
appointed a man to the kingdom. When Jehu was anointed King by Elisha the 
prophet, at the command of God, and his captains knew what was done, every man 
took his garment and spread it under him on the top of the steps, and bleiv the truni- 
pets, saying Jehu is Icing. 2 King ix. 13. A.Clarke. See Jennings, Ant. vol. ii. 
p. 245. u Thereon" that is, on the garments. The princes of Israel were forbidden 
to multiply horses to themselves. Deut. xvii. 16, and xx. 1. This law was imposed 
as a standing mark of distinction between them and other nations ; and a trial of 
prince and people, whether they had confidence in God their deliverer, who wanted 
neither horses nor footmen to fight his battles. It was observed for near four hundred 



SEC. 112.] 



THE GOSPELS. 



363 



(first day of the week.) Bethany. Jerusalem. 



LUKE. 

ch. xix. 29 — 44. 

29 And it came to pass, when he 
was come nigh to Bethphage and 
Bethany, at the mount called the 
mount of Olives, he sent two of his j Jerusalem, 
disciples, 

30 Saying, Go ye into the village 
over against you ; in the which at 
your entering ye shall find a colt tied, 
whereon yet never man sat : loose 
him, and bring him hither. 

31 And if any man ask you, Why 
do ye loose Mm ? thus shall ye say 
unto him, Because the Lord hath need 
of him. 



JOHN. 

ch. xii. 12—19. 

12 On the next day, much people 

that were come to the feast, when 

they heard that Jesus was coming to 



32 And they that were sent went 
their way, and found even as he had 
said unto them. 

33 And as they were loosing the 
colt, the owners thereof said unto 
them, Why loose ye the colt 1 

34 And they said, The Lord hath 
need of him. 



35 And they brought him to Jesus : 
and they cast their garments upon the 
colt and they set Jesus thereon. 

36 And as he went,- they spread 
their clothes in the way. 



years, until some time in the reign of Solomon ; for David himself rode on a mule ; as 
did Solomon also on the day of his coronation. 1 Kings i. 33, 34. See Judges x. 4, 
and xii. 14; 1 Sarnl. xxv. 20. Subsequently the kings of Israel and Judah violated 
this command, by copying the example of the neighbouring princes in the establishment 
of their cavalry. The displeasure of God for this offence is indicated by several of the 
prophets : Isaiah ii. 6, 7, and xxxi. 1 ; Hosea xiv. 3, and i. 7; Micah v. 10, 11. — In oppo- 
sition to the character of these warlike and disobedient princes, it was predicted that 
Messiah would come as a just king, having salvation ; — a deliverer — riding upon an ass, 
after the manner of the ancient deliverers of Israel, who came only in the strength and 
power of the Lord. Zech. ix. 9. See Bishop Sherlock's Dissert. IV. Michaelis, vol. ii. 
pp. 439_449. 



364 



HARMONY OF 



[part VII. 



§112. Our Lord's public entry into Jerusalem. 



MATTHEW. 
ch. xxi. 1—11, 14—17. 
9 And the multitudes that went 
before, and that followed, cried, say- 
ing, Hosanna to the Son of David : 



MARK. 

CH. XI. 1—11. 

9 And they that went before, and 
they that followed, cried, saying, 
Hosanna : Blessed is he that cometh 



Blessed is he that cometh in the name in the name of the Lord. 



of the Lord : Hosanna in the highest. 



10 And when he was come into 
Jerusalem, all the city was moved, 
saying, Who is this 1 

11 And the multitude said, This 
is Jesus the prophet of Nazareth of 
Galilee. 

14 And the blind and the lame 
came to him in the temple ; and he 
healed them. 



10 Blessed be the kingdom of our 
father David, that cometh in the name 
of the Lord : Hosanna in the highest. 



15 And when the chief priests 
and scribes saw the wonderful things 
that he did, and the children crying 
in the temple, and saying, Hosanna 
to the son of David ; they were sore 
displeased, 

16 And said unto him, Hearest 
thou what these say ? And Jesus 
saith unto them, Yea : have ye never 
read, Out of the mouth of babes and 
sucklings thou hast perfected praise ? * 



17 And he left them, and went out 
of the city into Bethany, and he 
lodged there. 



11 And Jesus entered into Jerusa- 
lem, and into the temple : and when 
he had looked round about upon all 
things, and now the even-tide was 
come, he went out unto Bethany, with 
the twelve. 



* Ps. viii. 3. 



SEC. 112.] 



THE GOSPELS. 



365 



(first day of the week.) Bethany. Jerusalem. 



LUKE. 

ch. xix. 29 — 44. 

37 And when he was come nigh, 
even now at the descent of the mount 
of Olives, the whole multitude of the 
disciples began to rejoice and praise 
God with a loud voice for all the 
mighty works that they had seen ; 

38 Saying, Blessed be the King 
that cometh in the name of the Lord : 
Peace in heaven, and glory in the 
highest. 



39 And some of the Pharisees from 
among the multitude said unto him, 
Master, rebuke thy disciples. 

40 And he answered and said unto 
them, I tell you, that if these should 
hold their peace, the stones would 
immediately cry out. 



41 And when he was come near, he 
beheld the city, and wept over it. 

42 Saying, If thou hadst known, 
even thou, at least in this thy day, 
the things which belong unto thy 



peace ! but now they are hid from 
thine eyes. 

43 For the days shall come upon 
thee, that thine enemies shall cast 
a trench about thee, and compass 
thee round, and keep thee in on every 
side, 

44 And shall lay thee even with 
the ground, and thy children within 
thee : and they shall not leave in thee 
one stone upon another : because thou 
knewest not the time of thy visitation. 



JOHN. 
ch. xii. 12—19. 

13 Took branches of palm-trees, 
and went forth to meet him, and cried, 
Hosanna ; Blessed is the King of 
Israel that cometh in the name of the 
Lord.* 

14 And Jesus, when he had found 
a young ass, sat thereon ; as it is 
written, 

15 Fear not, daughter of Sion : 
behold, thy King cometh, sitting on 
an ass's colt. 

16 These things understood not his 
disciples at the first : but when Jesus 
was glorified, then remembered they 
that these things were written of him, 
and that they had done these things 
unto him. 

17 The people therefore that was 
with him when he called Lazarus out 
of his grave, and raised him from the 
dead, bare record. 

18 For this cause the people also 
met him, for that they heard that he 
had done this miracle. 

19 The Pharisees therefore said 
among themselves, Perceive ye how 
ye prevail nothing 1 behold, the world 
is gone after him. 



* Ps. cxviii. 26. 



366 



HARMONY OF 



[part VII. 



113. The barren Fig-tree. The cleansing of the 



MATTHEW. 

ch. xxi. 12, 13, 18, 19. 

18 Now in the morning, as he re- 
turned into the city, he hungered. 

19 And when he saw a fig-tree in 
the way, he came to it, and found 
nothing thereon, but leaves only, and 
said unto it, Let no fruit grow on thee 
henceforward for ever. And presently 
the fig-tree withered away. 



12 And Jesus went into the temple 
of God, and cast out all them that 
sold and bought in the temple, and 
overthrew the tables of the money- 
changers, and the seats of them that 
sold doves, 



13 And said unto them, It is writ- 
ten,* My house shall be called the 
house of prayer, but ye have made it 
a den of thieves. 



MAEK. 
ch. xi. 12—19. 

12 And on the morrow, when they 
were come from Bethany, he was 
hungry. 

13 And seeing a fig-tree afar off, 
having leaves, he came, if haply he 
might find any thing thereon : and 
when he came to it, he found nothing 
but leaves : for the time of figs was 
not yet. 

14 And Jesus answered and said unto 
it, No man eat fruit of thee hereafter 
for ever. And his disciples heard it. 

15 And they come to Jerusalem : 
and Jesus went into the temple, and 
began to cast out them that sold and 
bought in the temple, and overthrew 
the tables of the money-changers, and 
the seats of them that sold doves ; 

16 And would not suffer that any 
man should carry any vessel through 
the temple. 

17 And he taught, saying unto 
them, Is it not written, My house 
shall be called, of all nations, the house 
of prayer ? but ye have made it a den 
of thieves. 

18 And the scribes and chief priests 
heard it, and sought how they might 
destroy him : for they feared him, 
because all the people was astonished 
at his doctrine. 

19 And when even was come, he 
went out of the city. 



114. The barren Fig-tree withers away. 



ch. xxi. 20—22. 



20 And when the disciples saw it, 
they marvelled, saying, How soon is 
the fig-tree withered away ! 

21 Jesus answered and said unto 
them, Verily, I say unto you, If ye 
have faith, and doubt not, ye shall 
not only do this which is done to the 
fig-tree, but also, if ye shall say unto 



ch. xi. 20—26. 

20 And in the morning, as they 
passed by, they saw the fig-tree dried 
up from the roots. 

21 And Peter calling to remem- 
brance, saith unto him, Master, be- 
hold, the fig-tree which thou cursedst 
is withered away. 

22 And Jesus answering, saith unto 
them, Have faith in God. 

23 For verily I say unto you, That 
whosoever shall say unto this moun- 
tain, Be thou removed, and be thou 



* Isa. lvi. 7. Jer. vii. 11. 



Matth. xxi. 20, the disciples. Mark xi. 21, Peter.'] These may be thus reconciled. 
Peter addresses himself to Jesus : the disciples turn their attention to the object ; 



sec. 113, 114.] 



THE GOSPELS. 



367 



Temple, (second day of the week.) Bethany. Jerusalem. 



LUKE. 

ch. xix. 45—48. ch. xxi. 37, 38. 



45 And he went into the temple, 
and began to cast out them that sold 
therein, and them that bought, 

46 Saying unto them, It is written, 
My house is the house of prayer, but 
ye have made it a den of thieves. 

47 And he taught daily in the 
temple. But the chief priests, and 
the scribes, and the chief of the people 
sought to destroy him, 

48 And could not find what they 
might do : for all the people were 
very attentive to hear him. 

CH. xxi. 

37 And in the day-time he was 
teaching in the temple ; and at night 
he went out, and abode in the mount 
that is called the mount of Olives. 

38 And all the people came early 
in the morning to him in the temple, 
for to hear him. 



JOHN. 



(third day of the week.) Between Bethany and Jerusalem. 



Jesus addresses all. Or, Peter's remark may be attributed to all tbe disciples. See 
§141. Newcome. 



368 



HARMONY OP 



[part VII. 



§ 114. The barren Fig-tree withers away. 



MATTHEW. 

ch. xxi. 20—22. 
this mountain, Be thou removed, and 
be thou cast into the sea ; it shall be 
done. 



22 And all things whatsoever ye 
shall ask in prayer, believing, ye shall 
receive. 



MAEK. 
ch. xi. 20—26. 
cast into the sea ; and shall not doubt 
in his heart, but shall believe that 
those things which he saith shall 
come to pass ; he shall have whatso- 
ever he saith. 

24 Therefore I say unto you, What 
things soever ye desire when ye pray, 
believe that ye receive them, and ye 
shall have them. 

25 And when ye stand praying, 
forgive, if ye have aught against 
any : that your Father also which is 
in heaven may forgive you your tres- 
passes. 

26 But if ye do not forgive, neither 
will your Father which is in heaven 
forgive your trespasses. 



§115. Christ's authority questioned. Parable of the 



ch. xxi. 23—32. 
23 And when he was come into 
the temple, the chief priests and the 
elders of the people came unto him 
as he was teaching, and said, By 
what authority doest thou these 
things 1 and who gave thee this au- 
thority 1 



24 And Jesus answered and said 
unto them, I also will ask you one 
thing, which if ye tell me, I in like 
wise will tell you by what authority I 
do these things. 

25 The baptism of John, whence 
was it ? from heaven, or of men 1 
And they reasoned with themselves, 
saying, If we shall say, From heaven ; 
he will say unto us, Why did ye not 
then believe him 1 

26 But if we shall say, Of men ; 
we fear the people : for all hold John 
as a prophet. 

27 And they answered Jesus, and 
said, We cannot tell. And he said 
unto them, Neither tell I you by what 
authority I do these things. 

28 But what think ye 1 A certain 
man had two sons ; and he came to 
the first, and said, Son, go work 
to-day in my vineyard. 



ch. xi. 27 — 33. 

27 And they come again to Jerusa- 
lem : and as he was walking in the 
temple, there come to him the chief 
priests, and the scribes, and the 
elders, 

28 And say unto him, By what au- 
thority doest thou these things 1 and 
who gave thee this authority to do 
these things 1 

29 And Jesus answered and said 
unto them, I will also ask of you one 
question, and answer me, and I will 
tell you by what authority I do these 
things. 

30 The baptism of John, was it 
from heaven, or of men ? answer me. 

31 And they reasoned with them- 
selves, saying, If we shall say, From 
heaven ; he will say, Why then did ye 
not believe him ? 

32 But if we shall say, Of men ; 
they feared the people : for all men 
counted John, that he was a prophet 
indeed. 

33 And they answered and said 
unto Jesus, We cannot tell. And 
Jesus answering saith unto them, 
Neither do I tell you by what au- 
thority I do these things. 



sec. 114, 115.] 



THE GOSPELS. 



369 



(third day of the week.) Between Bethany and Jerusalem. 



LUKE. 



JOHN. 



two Sons, (third day of the week.) Jerusalem. 



ch. xx. 1 — 8. 
And it came to pass, that on one of 
those days, as he taught the people in 
the temple, and preached the gospel, 
the chief priests and the scribes came 
upon him, with the elders, 

2 And spake unto him, saying, Tell 
us, By what authority doest thou 
these things ? or who is he that gave 
thee this authority ? 

3 And he answered and said unto 
them, I will also ask you one thing ; 
and answer me : 



4 The baptism of John, was it from 
heaven, or of men ? 

5 And they reasoned with them- 
selves, saying, If we shall say, From 
heaven ; he will say, Why then be- 
lieved ye him not ? 

6 But and if we say, Of men ; all 
the people will stone us : for they be 
persuaded that John was a prophet. 

7 And they answered, That they 
could not tell whence it was. 

8 And Jesus said unto them, Nei- 
ther tell I you by what authority I do 
these things. 



370 



HARMONY OF 



[part VII. 



115. Christ's authority questioned. Parable of the 



MATTHEW. 
ch. xxi. 23—32. 

29 He answered and said, I will 
not ; but afterward he repented, and 
went. 

30 And he came to the second, and 
said likewise. And he answered and 
said, I go, sir : and went not. 

31 Whether of them twain did the 
will of his father 1 They say unto 
him, The first. Jesus saith unto 
them, Verily I say unto you, That the 
publicans and the harlots go into the 
kingdom of God before you. 

32 For John came unto you in the 
way of righteousness, and ye believed 
him not : but the publicans and the 
harlots believed him : and ye, when 
ye had seen it, repented not after- 
ward, that ye might believe him. 



MAEK. 



116. Parable of the wicked husbandmen. 



ch. xxi. 33—46. 

33 Hear another parable ; There 
was a certain householder, which 
planted a vineyard, and hedged it 
round about, and digged a wine-press 
in it, and built a tower, and let it out 
to husbandmen, and went into a far 
country : 

34 And when the time of the fruit 
drew near, he sent his servants to the 
husbandmen, that they might receive 
the fruits of it. 

35 And the husbandmen took his 
servants, and beat one, and killed 
another, and stoned another. 

36 Again he sent other servants 
more than the first : and they did unto 
them likewise. 



37 But last of all, he sent unto 
them his son, saying, They will 
reverence my son. 



CH. xii. 1 — 12. 
And he began to speak unto them 
by parables. A certain man planted 
a vineyard, and set an hedge about it, 
and digged a place for the wine-fat, 
and built a tower, and let it out to 
husbandmen, and went into a far 
country. 

2 And at the season he sent to the 
husbandmen a servant, that he might 
receive from the husbandmen of the 
fruit of the vineyard. 

3 And they caught him, and beat 
him, and sent him away empty. 

4 And again, he sent unto them 
another servant : and at him they 
cast stones, and wounded him in the 
head, and sent him away shamefully 
handled. 

5 And again he sent another ; and 
him they killed, and many others ; 
beating some, and killing some. 

6 Having yet therefore one son, his 
well-beloved, he sent him also last 
unto them, saying, They will rever- 
ence my son. 



Matth. xxi. 34, 35, servants.'] Many servants are sent ; some of whom are beaten, 
some slain, some stoned. Here St. Matthew is more circumstantial than the other two 
Evangelists, who mention only one servant as sent, and one of the three injurious modes 
of treatment. Some suppose that this servant was chief among the rest. 

Matth. xxi. 36. Here Mark mentions one servant among the others, as stoned 



sec. 115, 116.] 



THE GOSPELS. 



371 



two Sons, (third day of the week.) Jerusalem. 



LUKE. 



JOHN. 



(third day of the week.) Jerusalem. 



ch. xx. 9 — 19. 
9 Then began he to speak to the 
people this parable : A certain man 
planted a vineyard, and let it forth to 
husbandmen, and went into a far 
country for a long time. 



10 And at the season he sent a 
servant to the husbandmen, that they 
should give him of the fruit of the 
vineyard : but the husbandmen beat 
him, and sent Mm away empty. 

11 And again he sent another ser- 
vant : and they beat him also, and 
entreated Mm shamefully, and sent 
Mm away empty. 

12 And again he sent a third : and 
they wounded him also, and cast Mm 
out. 

13 Then said the lord of the vine- 
yard, What shall I do ? I will send 
my beloved son : it may be they will 
reverence Mm when they see him. 



wounded in the head, and sent away dishonoured ; and Luke selects the circumstance 
that that one was heaten. Then Mark and Luke mention a third message, about which 
Matthew is silent. But, "qui pauciora memorat, plura non negat." St. Luke may 
be understood as saying that a mortal wound was inflicted on the third messenger. 
Newcome. 

bb 2 



372 



HARMONY OF 



[part VII. 



§ 116. Parable of the wicked husbandmen. 



MATTHEW. 
ch. xxi. 33—46. 

38 But when the husbandmen saw 
the son, they said among themselves, 
This is the heir ; come, let us kill 
him* and let us seize on his in- 
heritance. 

39 And they caught him, and cast 
him out of the vineyard, and slew Mm. 

40 When the lord therefore of the 
vineyard cometh, what will he do unto 
those husbandmen 1 

41 They say unto him, He will 
miserably destroy those wicked men, 
and will let out Ms vineyard unto 
other husbandmen, which shall render 
him the fruits in their seasons. 

42 Jesus saith unto them, Did ye 
never read in the scriptures, The 
stone which the builders rejected, the 
same is become the head of the corner : 
this is the Lord's doing, and it is mar- 
vellous in our eyes ?* 

43 Therefore say I unto you, The 
kingdom of God shall be taken from 
you, and given to a nation bringing 
forth the fruits thereof. 

44 And whosoever shall fall on this 
stone, shall be broken : but on whom- 
soever it shall fall, it will grind him 
to powder.f 

45 And when the chief priests and 
Pharisees had heard his parables, 
they perceived that he spake of them. 

46 But when they sought to lay 
hands on him, they feared the mul- 
titude, because they took him for a 
prophet. 



MAEK. 

CH. XII. 1 — 12. 

7 But those husbandmen said 
among themselves, This is the heir; 
come, let us kill him, and the inherit- 
ance shall be ours. 

8 And they took him, and killed 
Mm, and cast him out of the vineyard. 

9 What shall therefore the lord of 
the vineyard do ? He will come and 
destroy the husbandmen, and will give 
the vineyard unto others. 



10 And have ye not read this 
scripture ; The stone which the build- 
ers rejected is become the head of the 
corner : 

11 This was the Lord's doing, and 
it is marvellous in our eyes 1 



12 And they sought to lay hold on 
him, but feared the people ; for they 
knew that he had spoken the parable 
against them : and they left him, and 
went their way. 



117. Parable of the marriage of the King's Son. 



CH. XXII. 1 — 14. 

And Jesus answered and spake unto 
them again by parables, and said, 

2 The kingdom of heaven is like 
unto a certain king, which made a 
marriage for his son, 

3 And sent forth his servants to 
call them that were bidden to the wed- 
ding : and they would not come. 

4 Again he sent forth other ser- 
vants, saying, Tell them which are 
bidden, Behold, I have prepared my 
dinner : my oxen and my fatlings are 
killed, and all things are ready : come 
unto the marriage. 



Ps. 



i. 22. + Isa. viii. 14, eeq. Zech. xii. 3. Dan. ii. 34, seq., 44, seq. 



sec. 116, 117. 



THE GOSPELS. 



373 



(third day of the week.) Jerusalem. 



LUKE. 
ch. xx. 9 — 19. 

14 But when the husbandmen saw 
him, they reasoned among themselves, 
saying, This is the heir : come, let us 
kill him, that the inheritance may be 
ours. 

15 So they cast him out of the 
vineyard, and killed Mm. What 
therefore shall the lord of the vine- 
yard do unto them 1 

16 He shall come and destroy these 
husbandmen, and shall give the vine- 
yard to others. And when they heard 
it, they said, God forbid. 



17 And he beheld them, and said, 
What is this then that is written, 
The stone which the builders rejected, 
the same is become the head of the 
corner 1 

18 Whosoever shall fall upon that 
stone, shall be broken : but on whom- 
soever it shall fall, it will grind him 
to powder. 



19 And the chief priests and the 
scribes the same hour sought to lay 
hands on him ; and they feared the 
people : for they perceived that he had 
spoken this parable against them. 



JOHN, 



(third day of the week.) Jerusalem. 



374 



HAEMONY OF 



[part VII. 



§ 117. Parable of the marriage of the King's Son. 



MATTHEW. 

CH. XXII. 1 14. 

5 But they made light of it, and 
went their ways, one to his farm, 
another to his merchandise. 

6 And the remnant took his ser- 
vants, and entreated them spitefully, 
and slew them. 

7 But when the king heard thereof, 
he was wroth : and he sent forth his 
armies, and destroyed those murder- 
ers, and burned up their city. 

8 Then saith he to his servants, 
The wedding is ready, but they which 
were bidden were not worthy. 

9 Go ye therefore into the high- 
ways, and as many as ye shall find, 
bid to the marriage. 

10 So those servants went out into 
the highways, and gathered together 
all as many as they found, both bad 
and good : and the wedding was fur- 
nished with guests. 

11 And when the king came in to 
see the guests, he saw there a man 
which had not on a wedding-gar- 
ment : 

12 And he saith unto him, Friend, 
how earnest thou in hither, not having 
a wedding-garment? And he was 
speechless. 

13 Then said the king to the ser- 
vants, Bind him hand and foot, and 
take him away, and cast him into 
outer darkness : there shall be weep- 
ing and gnashing of teeth. . 

14 For many are called, but few 
are chosen. 



MARK. 



118. Insidious question of the Pharisees. ~ Tribute 



ch. xxn. 15 — 22. 
15 Then went the Pharisees, and 
took counsel how they might entangle 
him in his talk. 



ch. xii. 13 — 17. 
13 And they send unto him certain 
of the Pharisees, and of the Herodians, 
to catch him in his words. 



Matth. xxii. 11 — 13.] In the East, where the fashions of dress rarely if ever 
change, much of their riches consists in the numher and splendour of their rohes, or 
caffctans. Presents of garments are frequently alluded to in Scripture. Gen. xlv. 22. 
2 Chron. ix. 24. Judges xiv. 12. 2 Kings v. 5. Ezraii. 69. Neh. vii. 70, where "the 
Tirshatha gave five hundred and thirty priests' 1 garments." 

Presents were considered as tokens of honour ; — not meant as offers of payment or 
enrichment, (1 Sam. ix. 7); and especially presents of dresses. 1 Sam. xviii. 4. Luke 
xv. 22. Tavemier, p. 43, mentions a nazar, whose virtue so pleased a king of Persia, 
that he caused himself to be disappareled, and gave his own habit to the nazar, which is 
the greatest honour a ling of Persia can bestow on a subject. 



sec. 117, 118.] 



THE GOSPELS. 



375 



(third day of the week.) Jerusalem. 



LUKE. 



JOHN. 



to Cesar, (third day of the week.) Jerusalem. 



ch. xx. 20—26. 
20 And they watched Mm, and sent 
forth spies, which should feign them- 
selves just men, that they might take 



Such presents are given by kings on great occasions, especially at the marriages of their 
children. The Sultan Achmet, at the marriage of his eldest daughter, " gave presents to 
above 20,000 persons." Knolles's Hist, of the Turks, p. 1311. So Ahasuerus "gave 
gifts, according to the state of the king." Esth. ii. 18. 

The king gives his garment of honour before the wearer is admitted into his presence ; — 
De la Mottraye's Trav. p. 199 ; (Does this illustrate Zech. iii. 3, 4?) — and would resent 
it if any, having received robes of him, should appear in his presence without wearing these 
marks of his liberality. And to refuse such favours, when offered, is considered as one of 
the greatest indignities. Sir John Chardin relates an instance where such a refusal cost a 
vizier his life. See 4 Calm. Dict. pp. 64, 126, 514. 



376 



HARMONY OF 



[part VII. 



118. Insidious question of the Pharisees. Tribute. 



MATTHEW. 

ch. xxii. 15 — 22. 



16 And they sent out unto him 
their disciples, with the Herodians, 
saying, Master, we know that thou 
art true, and teachest the way of God 
in truth, neither carest thou for any 
man : for thou regardest not the per- 
son of men. 

17 Tell us therefore, What think- 
est thou ? Is it lawful to give tribute 
unto Cesar, or not 1 

18 But Jesus perceived their wick- 
edness, and said, Why tempt ye me, 
ye hypocrites 1 

19 Shew me the tribute-money. 
And they brought unto him a penny. 

20 And he saith unto them, Whose 
is this image, and superscription 1 

21 They say unto him, Cesar's. 
Then saith he unto them, Render 
therefore unto Cesar, the things which 
are Cesar's ; and unto God, the things 
that are God's. 

22 When they had heard these 
words, they marvelled, and left him, 
and went their way. 



MARK. 
ch. xii. 13—17. 



14 And when they were come, they 
say unto him, Master, we know that 
thou art true, and carest for no man : 
for thou regardest not the person of 
men, but teachest the way of God in 
truth : Is it lawful to give tribute to 
Cesar, or not 1 



15 Shall we give, or shall we not 
give % But he, knowing their hypoc- 
risy, said unto them, Why tempt ye 
me ? bring me a penny, that I may 
see it. 

16 And they brought it. And he 
saith unto them, Whose is this image 
and superscription ? And they said 
unto him, Cesar's. 

17 And Jesus answering, said unto 
them, Render to Cesar the things that 
are Cesar's, and to God the things 
that are God's. And they marvelled 
at him. 



§ 119. Insidious question of the Sadducees. The 



ch. xxii. 23—33. 
23 The same day came to him the 
Sadducees, which say that there is no 
resurrection, and asked him, 



24 Saying, Master, Moses said, If 
a man die, having no children, his 
brother shall marry his wife, and raise 
up seed unto his brother.* 



25 Now, there were with us seven 
brethren : and the first, when he had 
married a wife, deceased : and having 
no issue, left his wife unto his bro- 
ther. 

26 Likewise the second also, and 
the third, unto the seventh. 



27 And last of all the woman died 
also. 



ch. xn. 18—27. 

18 Then come unto him the Sad- 
ducees, which say there is no resur- 
rection ; and they asked him, saying, 

19 Master, Moses wrote unto us, 
If a man's brother die, and leave his 
wife behind him, and leave no child- 
ren, that his brother should take his 
wife, and raise up seed unto his 
brother. 

20 Now, there were seven brethren : 
and the first took a wife, and dying 
left no seed. 



21 And the second took her, and 
died, neither left he any seed: and 
the third likewise. 

22 And the seven had her, and left 
no seed : last of all the woman died 
also. 



Dent. xxv. 5. 



sec. 118, 119.] 



THE GOSPELS. 



377 



to Cesar, (third day of the week.) Jerusalem. 



LUKE. 
ch. xx. 20—26. 
hold of his words, that so they might 
deliver him unto the power and au- 
thority of the governor. 

21 And they asked him, saying, 
Master, we know that thou sayest 
and teachest rightly, neither acceptest 
thou the person of any, but teachest 
the way of God truly : 

22 Is it lawful for us to give tribute 
unto Cesar, or no 1 

23 But he perceived their crafti- 
ness, and said unto them, Why tempt 
ye me 1 



24 Shew me a penny. Whose 
image and superscription hath it 1 
They answered and said, Cesar's. 



25 And he said unto them, Render 
therefore unto Cesar the things which 
be Cesar's, and unto God the things 
which be God's. 

26 And they could not take hold of 
his words before the people : and they 
marvelled at his answer, and held 
their peace. 



JOHN. 



Resurrection, (third day of the week.) Jerusalem. 



ch. xx. 27 — 40. 

27 Then came to him certain of 
the Sadducees (which deny that there 
is any resurrection) and they asked 
him, 

28 Saying, Master, Moses wrote 
unto us, If any man's brother die 3 
having a wife, and he die without 
children, that his brother should take 
his wife, and raise up seed unto his 
brother. 

29 There were therefore seven 
brethren : and the first took a wife, 
and died without children. 



30 And the second took her to 
wife, and he died childless. 

31 And the third took her ; and in 
like manner the seven also : and they 
left no children, and died. 

32 Last of all the woman died also. 



378 



HAEMONY OF 



[part vir. 



119. Insidious question of the Sadducees. The 



MATTHEW. 
ch. xxn. 23—33. 

28 Therefore, in the resurrection, 
whose wife shall she be of the seven 1 
for they all had her. 

29 Jesus answered and said unto 
them, Ye do err, not knowing the 
scriptures, nor the power of God. 

30 For in the resurrection they 
neither marry, nor are given in mar- 
riage, but are as the angels of God in 
heaven. 



31 But, as touching the resurrection 
of the dead, have ye not read that 
which was spoken unto you by God, 
saying, 

32 I am the God of Abraham, and 
the God of Isaac, and the God of 
Jacob?* God is not the God of the 
dead, but of the living. 

33 And when the multitude heard 
this, they were astonished at his doc- 
trine. 



MAEK. 

ch. xii. 18—27. 

23 In the resurrection therefore, 
when they shall rise, whose wife 
shall she be of them ? for the seven 
had her to wife. 

24 And Jesus answering, said unto 
them, Do ye not therefore err, be- 
cause ye know not the scriptures, 
neither the power of God 1 

25 For when they shall rise from 
the dead, they neither marry, nor are 
given in marriage ; but are as the 
angels which are in heaven. 



26 And as touching the dead, that 
they rise ; have ye not read in the 
book of Moses, how in the bush God 
spake unto him, saying, I am the God 
of Abraham, and the God of Isaac, 
and the God of Jacob ? 

27 He is not the God of the dead, 
but the God of the living : ye there- 
fore do greatly err. 



120. A lawyer questions Jesus. The two great 



ch. xxn. 34 — 40. 

34 But when the Pharisees had 
heard that he had put the Sadducees 
to silence, they were gathered to- 
gether. 

35 Then one of them which was a 
lawyer, asked him a question, tempting 
him, and saying, 

36 Master, which is the great com- 
mandment in the law 1 



37 Jesus said unto him, Thou shalt 
love the Lord thy God with all thy 
heart, and with all thy soul, and with 
all thy mind.t 

* Ex. iii. 6. 



ch. xii. 28—34. 
28 And one of the scribes came, 
and having heard them reasoning to- 
gether, and perceiving that he had an- 
swered them well, asked him, Which 
is the first commandment of all 1 



29 And Jesus answered him, The 
first of all the commandments is, 
Hear, O Israel ; The Lord our God is 
one Lord : 

30 And thou shalt love the Lord 
thy God with all thy heart, and with 
all thy soul, and with all thy mind, 

-f- Deut. vi. 4, 5. 



Luke xx. 36, Neither can they die any more.'] Here is a minute indication of St. 
Luke's veracity, derived from his medical profession. No other Evangelist records 



6E0. 119, 120.] 



THE GOSPELS. 



379 



Resurrection, (third day of the week.) Jerusalem. 



LUKE. 

ch. xx. 27 — 40. 

33 Therefore in the resurrection, 
whose wife of them is she ? for seven 
had her to wife. 

34 And Jesus answering, said unto 
them, The children of this world mar- 
ry, and are given in marriage : 

35 But they which shall be ac- 
counted worthy to obtain that world, 
and the resurrection from the dead, 
neither marry, . nor are given in mar- 
riage : 

36 Neither can they die any more : 
for they are equal unto the angels ; 
and are the children of God, being the 
children of the resurrection. 

37 Now that the dead are raised, 
even Moses shewed at the bush, when 
he calleth the Lord the God of Abra- 
ham, and the God of Isaac, and the 
God of Jacob. 

38 For he is not a God of the dead, 
but of the living : for all live unto him. 

39 Then certain of the scribes an- 
swering, said, Master, thou hast well 
said. 

40 And after that, they durst not 
ask him any question at all. 



JOHN. 



Commandments, (third day of the week.) Jerusalem. 



this remark; but it would not be likely to escape the notice of a physician. See on 
Luke xxii. 44. 



380 



HAKMONY OF 



[part VII. 



§ 120. A lawyer questions Jesus. The two great 



MATTHEW. 
ch. xxii. 34 — 40. 

38 This is the first and great com- 
mandment. 

39 And the second is like unto it, 
Thou shalt love thy neighbour as thy- 
self* 

40 On these two commandments 
hang all the law and the prophets. 



MAEK. 

ch. xii. 28—34. 
and with all thy strength : this is the 
first commandment. 

31 And the second is like, namely 
this, Thou shalt love thy neighbour 
as thyself : there is none other com- 
mandment greater than these. 

32 And the scribe said unto him, 
Well, Master, thou hast said the 
truth : for there is one God ; and 
there is none other but he : 

33 And to love him with all the 
heart, and with all the understanding, 
and with all the soul, and with all the 
strength, and to love his neighbour as 
himself, is more than all whole burnt- 
offerings and sacrifices. 

34 And when Jesus saw that he 
answered discreetly, he said unto him, 
Thou art not far from the kingdom of 
God. And no man after that durst 
ask him ay, 



121. How is Christ the Son of David 1 



ch. xxii. 41 — 46. 

41 While the Pharisees were gath- 
ered together, Jesus asked them, 

42 Saying, What think ye of Christ 1 
whose son is he ? They say unto him, 
The son of David. 

43 He saith unto them, How then 
doth David in spirit call him Lord, 
saying, 

44 The Lord said unto my Lord, 
Sit thou on my right hand, till I make 
thine enemies thy footstool 1 + 

45 If David then call him Lord, 
how is he his son 1 

46 And no man was able to answer 
him a word, neither durst any man, 
from that day forth, ask him any more 



ch. xii. 35—37. 



35 And Jesus answered and said, 
while he taught in the temple, How 
say the scribes that Christ is the son 
of David 1 

36 For David himself said by the 
Holy Ghost, The Lord said unto my 
Lord, Sit thou on my right hand, till I 
make thine enemies thy footstool. 

37 David therefore himself calleth 
him Lord, and whence is he then his 
son ? And the common people heard 
him gladly. 



§ 122. Warnings against the evil example of the Scribes 



CH. XXIII. 1 — 12. 
Then spake Jesus to the multitude, 
and to his disciples, 



2 Saying, The scribes and the 
Pharisees sit in Moses 1 seat : 



* Lev. xix. 18. 



ch. xii. 38, 39. 

38 And he said unto them in his 
doctrine, Beware of the scribes, which 
love to go in long clothing, and love 
salutations in the market-places, 

39 And the chief seats in the syna- 
gogues, and the uppermost rooms at 
feasts : 

fPs. ex. I. 



sec. 120, 121, 122.] 



THE GOSPELS. 



381 



Commandments, (third day of the week.) Jerusalem. 



LUKE. 



JOHN. 



(third day of the week.) Jerusalem. 



ch. xx. 41 — 44. 



41 And he said unto them, How 
say they that Christ is David's son % 

42 And David himself saith in the 
book of Psalms, The Lord said unto 
my Lord, Sit thou on my right hand, 

43 Till I make thine enemies thy 
footstool. 

44 David therefore calleth him 
Lord, how is he then his son 1 



and Pharisees, (third day of the week.) Jerusalem. 



ch. xx. 45, 46. 

45 Then in the audience of all the 
people, he said unto his disciples, 

46 Beware of the scribes, which 
desire to walk in long robes, and love 
greetings in the markets, and the 
highest seats in the synagogues, and 
the chief rooms at feasts ; 



382 



HARMONY OF 



[part VII. 



122. Warnings against the evil example of the Scribes 



MATTHEW. 

CH. XXIII. 1 12. 

3 All therefore whatsoever they 
bid you observe, that observe and do : 
but do not ye after their works : for 
they say, and do not. 

4 For they bind heavy burdens, 
and grievous to be borne, and lay 
them on men's shoulders ; but they 
themselves will not move them with 
one of their fingers. 

5 But all their works they do for to 
be seen of men : they make broad their 
phylacteries, and enlarge the borders 
of their garments, 

6 And love the uppermost rooms 
at feasts, and the chief seats in the 
synagogues, 

7 And greetings in the markets, 
and to be called of men, Rabbi, Rabbi. 

8 But be ye not called Rabbi : for 
one is your Master, even Christ ; and 
all ye are brethren. 

9 And call no man your father upon 
the earth : for one is your Father 
which is in heaven. 

10 Neither be ye called masters : 
for one is your Master, even Christ. 

11 But he that is greatest among 
you, shall be your servant. 

12 And whosoever shall exalt him- 
self, shall be abased ; and he that 
shall humble himself, shall be ex- 
alted. 



MARK. 



§ 123. Woes against the Scribes and Pharisees. Lamentation 



ch. xxin. 13 — 39. 

13 But wo unto you, scribes and 
Pharisees, hypocrites ! for ye shut up 
the kingdom of heaven against men : 
for ye neither go in yourselves, neither 
suffer ye them that are entering, to 
go in. 

14 Wo unto you, scribes and Pha- 
risees, hypocrites ! for ye devour 
widows' houses, and for a pretence 
make long prayer : therefore ye shall 
receive the greater damnation. 

15 Wo unto you, scribes and Pha- 
risees, hypocrites ! for ye compass 
sea and land to make one proselyte ; 
and when he is made, ye make him 
two-fold more the child of hell than 
yourselves. 

16 Wo unto you, ye blind guides, 



ch. xii. 40. 



40 Which devour widows' houses, 
and for a pretence make long prayers : 
these shall receive greater damnation. 



sec. 122, 123.] 



THE GOSPELS. 



383 



and Pharisees, (third day of the week.) Jerusalem. 



LUKE. 



JOHN. 



over Jerusalem, (third day of the week. Jerusalem. 



ch. xx. 47. 



47 Which devour widows' houses, 
and for a shew make long prayers : 
the same shall receive greater dam- 
nation. 



384 



HARMONY OF 



[part VII. 



123. Woes against the Scribes and Pharisees. Lamentation 



MATTHEW. 
ch. xxiii. 13 — 39. 
which say, Whosoever shall swear by 
the temple, it is nothing ; but whoso- 
ever shall swear by the gold of the 
temple, he is a debtor. 

17 Ye fools, and blind ! for whether 
is greater, the gold, or the temple that 
sanctifieth the gold % 

18 And whosoever shall swear by 
the altar, it is nothing ; but whoso- 
ever sweareth by the gift that is upon 
it, he is guilty. 

19 Ye fools, and blind ! for whether 
is greater, the gift, or the altar that 
sanctifieth the gift ? 

20 Whoso therefore shall swear by 
the altar, sweareth by it, and by all 
things thereon. 

21 And whoso shall swear by the 
temple, sweareth by it, and by him 
that dwelleth therein. 

22 And he that shall swear by 
heaven, sweareth by the throne of 
God, and by him that sitteth thereon. 

23 Wo unto you, scribes and Pha- 
risees, hypocrites ! for ye pay tithe 
of mint, and anise, and cummin, and 
have omitted the weightier matters of 
the law, judgment, mercy, and faith : 
these ought ye to have done, and not 
to leave the other undone. 

24 Ye blind guides, which strain at 
a gnat, and swallow a camel. 

25 Wo unto you, scribes and Pha- 
risees, hypocrites ! for ye make clean 
the outside of the cup and of the plat- 
ter, but within they are full of extor- 
tion and excess. 

26 Thou blind Pharisee, cleanse 
first that which is within the cup and 
platter, that the outside of them may 
be clean also. 

27 Wo unto you, scribes and Pha- 
risees, hypocrites ! for ye are like 
unto whited sepulchres, which indeed 
appear beautiful outward, but are 
within full of dead men's bones, and 
of all uncleanness. 

28 Even so ye also outwardly ap- 
pear righteous unto men, but within 
ye are full of hypocrisy and iniquity. 

29 Wo unto you, scribes and Pha- 
risees, hypocrites ! because ye build 
the tombs of the prophets, and garnish 
the sepulchres of the righteous, 



MAEK. 



sec. 123.] 



THE GOSPELS. 



385 



over Jerusalem, (third day of the week.) Jerusalem. 



LUKE. 



JOHN. 



386 



HARMONY OF 



[part VII. 



§ 123. Woes against the Scribes and Pharisees. Lamentation 



MATTHEW. 

ch. xxiii. 13 — 39. 

30 And say, If we had been in the 
days of our fathers, we would not 
have been partakers with them in the 
blood of the prophets. 

31 Wherefore ye be witnesses unto 
yourselves, that ye are the children of 
them which killed the prophets. 

32 Fill ye up then the measure of 
your fathers. 

33 Ye serpents, ye generation of 
vipers, how can ye escape the damna- 
tion of hell 1 

34 Wherefore, behold, I send unto 
you prophets, and wise men, and 
scribes ; and some of them ye shall kill 
and crucify, and some of them shall ye 
scourge in your synagogues, and per- 
secute them from city to city : 

35 That upon you may come all the 
righteous blood shed upon the earth, 
from the blood of righteous Abel, unto 
the blood of Zacharias, son of Bara- 
chias, whom ye slew between the 
temple and the altar.* 

36 Verily, I say unto you, All 
these things shall come upon this 
generation. 

37 Jerusalem, Jerusalem, thou 
that killest the prophets, and stonest 
them which are sent unto thee, how 
often would I have gathered thy 
children together, even as a hen 
gathereth her chickens under her 
wings, and ye would not ! 

38 Behold, your house is left unto 
you desolate .t 

39 For I say unto you, Ye shall 
not see me henceforth, till ye shall 
say, Blessed is he that cometh in the 
name of the Lord, t 



MAEK. 



§ 124. The Widow's Mite, (third day of 



ch. xii. 41—44. 

41 And Jesus sat over against the 
treasury, and beheld how the people 
cast money into the treasury : and 
many that were rich cast in much. 

42 And there came a certain poor 
widow, and she threw in two mites, 
which make a farthing. 



* Gen. iv. 8. 2 Chron. xxiv. 20—22. 
f Ps. lxix. 26. Jer. xii. 7, and xxii. 5. 



X Ps. cxviii. 26. 



sec. 123, 124.] 



THE GOSPELS. 



387 



over Jerusalem, (third day of the week.) Jerusalem. 



LUKE. 



JOHN. 



the week.) Jerusalem. 



ch. xxi. 1 — 4. 

And he looked up and saw the rich 
men casting their gifts into the trea- 
sury. 

2 And he saw also a certain poor 
widow, casting in thither two mites. 



o c 2 



388 



HARMONY OF 



[part VII. 



§ 124. The Widow's Mite, (third day of 



MATTHEW. 



MAEK. 

ch. xii. 41 — 44. 

43 And he called unto him his dis- 
ciples, and saith unto them, Verily, I 
say -unto you, That this poor widow 
hath cast more in, than all they which 
have cast into the treasury. 

44 For all they did cast in of their 
abundance : but she of her want did 
cast in all that she had, even all her 
living. 



§ 125. Certain Greeks desire to see Jesus. 



sec. 124, 125.] 



THE GOSPELS. 



389 



the week.) Jerusalem. 



LUKE. 

CH. XXI. 1 — 4. 

3 And he said, Of a truth I say 
unto you, That this poor widow hath 
cast in more than they all. 



4 For all these have of their abun- 
dance cast in unto the offerings of 
God : but she of her penury hath cast 
in all the living that she had. 



JOHN. 



(third day of the week.) Jer 



ch. xii. 20—36. 

20 And there were certain Greeks 
among them, that came up to worship 
at the feast. 

21 The same came therefore to 
Philip, which was of Bethsaida of 
Galilee, and desired him, saying, Sir, 
we would see Jesus. 

22 Philip cometh and telleth An- 
drew : and again, Andrew and Philip 
tell Jesus. 

23 And Jesus answered them, say- 
ing, The hour is come, that the Son of 
man should be glorified. 

24 Verily, verily, I say unto you, 
Except a corn of wheat fall into the 
ground and die, it abideth alone : but 
if it die, it bringeth forth much fruit. 

25 He that loveth his life shall 
lose it ; and he that hateth his life 
in this world, shall keep it unto life 
eternal. 

26 If any man serve me, let him 
follow me, and where I am, there 
shall also my servant be : if any man 
serve me, him will my Father honour. 

27 Now is my soul troubled ; and 
what shall I say 1 Father, save me 
from this hour : but for this cause 
came I unto this hour. 

28 Father, glorify thy name. Then 
came there a voice from heaven, say- 
ing, I have both glorified it, and will 
glorify it again. 

29 The people therefore that stood 
by, and heard it, said that it thun- 
dered. Others said, An angel spake 
to him. 

30 Jesus answered and said, This 
voice came not because of me, but for 
your sakes. 

31 Now is the judgment of this 



390 



HARMONY OF 



[part VII. 



§ 125. Certain Greeks desire to see Jesus. 



MATTHEW. 



MAEK. 



§ 126. Reflections upon the unbelief of the Jews. 



sec. 125, 126.] 



THE GOSPELS. 



391 



(third day of the week.) Jerusalem. 



LUKE. 



JOHN. 
ch. xii. 20—36. 
world : now shall the prince of this 
world be cast out. 

32 And I, if I be lifted up from the 
earth, will draw all men unto me. 

33 (This he said, signifying what 
death he should die.) 

34 The people answered him, We 
have heard out of the law that Christ 
abideth for ever : * and how sayest 
thou, The Son of man must be lifted 
up ? Who is this Son of man 1 

35 Then Jesus said unto them, Yet 
a little while is the light with you. 
Walk while ye have the light, lest 
darkness come upon you : for he that 
walketh in darkness knoweth not 
whither he goeth. 

36 While ye have light, believe in 
the light, that ye may be the children 
of light. These things spake Jesus, 
and departed, and did hide himself 
from them. 



(third day of the week.) Jerusalem. 



ch. xii. 37 — 50. 

37 But though he had done so 
many miracles before them, yet they 
believed not on him. 

38 That the saying of Esaias the 
prophet might be fulfilled, which he 
spake, Lord, who hath believed our 
report 1 and to whom hath the arm of 
the Lord been revealed 1 1 

39 Therefore they could not be- 
lieve, because that Esaias said again, 

40 He hath blinded their eyes, and 
hardened their heart ; that they should 
not see with their eyes, nor under- 
stand with their heart, and be con- 
verted, and I should heal them. % 

41 These things said Esaias, when 
he saw his glory, and spake of him. § 

42 Nevertheless, among the chief 
rulers also many believed on him ; but 
because of the Pharisees they did not 
confess him, lest they should be put 
out of the synagogue : 

43 For they loved the praise of 
men more than the praise of God. 

44 Jesus cried, and said, He that 



* 2 Sam. vii. 13. 
t Is. liii. 1. 



Ps. lxxxix. 30, 37 ; ex. 4. 

t Is. vi. 10. § Is. vi. 1, seq. 



392 



HARMONY OF 



IPAKT VII. 



§ 126. Reflections upon the unbelief of the Jews. 



MATTHEW. 



MARK. 



§ 127. Jesus, on taking leave of the Temple, foretells its destruction, etc. 



ch. xxiv. 1 — 14. 
And Jesus went out, and departed 
from the temple : and his disciples 
came to him for to shew him the 
buildings of the temple. 

2 And Jesus said unto them, See 
ye not all these things ? verily, I say 
unto you, There shall not be left here 
one stone upon another, that shall not 
be thrown down. 

3 And as he sat upon the mount of 
Olives, the disciples came unto him 
privately, saying, Tell us, when shall 
these things be? and what shall be 
the sign of thy coming, and of the 
end of the world 1 

4 And Jesus answered and said 
unto them, Take heed that no man 
deceive you. 

5 For many shall come in my 
name, saying, I am Christ ; and shall 
deceive many. 

6 And ye shall hear of wars, and 
rumours of wars: see that ye be not 
troubled : for all these things must 
come to pass, but the end is not yet. 



ch. xiii. 1 — 13. 
And as he went out of the temple, 
one of his disciples saith unto him, 
Master, see what manner of stones, 
and what buildings are here ! 

2 And Jesus answering, said unto 
him, Seest thou these great buildings ? 
there shall not be left one stone upon 
another, that shall not be thrown 
down. 

3 And as he sat upon the mount of 
Olives, over against the temple, Peter, 
and James, and John, and Andrew, 
asked him privately, 

4 Tell us, when shall these things 
be ? and what shall be the sign when 
all these things shall be fulfilled ? 

5 And Jesus answering them, be- 
gan to say, Take heed lest any man 
deceive you : 

6 For many shall come in my 
name, saying, I am Christ; and shall 
deceive many. 

7 And when ye shall hear of wars, 
and rumours of wars, be ye not 
troubled : for such things must needs 
be ; but the end shall not be yet. 



sec. 126, 127.] 



THE GOSPELS. 



393 



(third day of the week.) Jerusalem. 



LUKE. 



JOHN. 
ch. xii. 37 — 50. 
believeth on me, believeth not on me, 
but on him that sent me. 

45 And he that seeth me, seeth him 
that sent me. 

46 I am come a light into the 
world, that whosoever believeth on 
me should not abide in darkness. 

47 And if any man hear my words, 
and believe not, I judge him not : for 
I came not to judge the world, but to 
save the world. 

48 He that rejecteth me, and re- 
ceiveth Dot my words, hath one that 
judgeth him : the word that I have 
spoken, the same shall judge him in 

| the last day. 

49 For I have not spoken of my- 
| self ; but the Father which sent me, 

he gave me a commandment, what I 
should say, and what I should speak. 

50 And I know that his command- 
ment is life everlasting : whatsoever 
I speak therefore, even as the Father 
said unto me, so I speak. 



(third day of the week.) Jerusalem. Mount of Olives. 

ch. xxi. 5 — 19. 

5 And as some spake of the temple, 
how it was adorned with goodly 
stones, and gifts, he said, 

6 As for these things which ye 
behold, the days will come, in the 
which there shall not be left one stone 
upon another, that shall not be thrown 
down. 

7 And , they asked him, saying, 
Master, but when shall these things 
be 1 and what sign will there be when 
these things shall come to pass 1 



8 And he said, Take heed that ye 
be not deceived : for many shall come 
in my name, saying, I am Christ; 
and the time draweth near : go ye not 
therefore after them. 

9 But when ye shall hear of wars, 
and commotions, be not terrified : for 
these things must first come to pass ; 
but the end is not by and by. 



394 



HARMONY OF 



[part VII. 



§ 127. Jesus, on taking leave of the Temple, foretells its destruction, etc. 



MATTHEW. 

CH. XXIV. 1 14. 

7 For nation shall rise against na- 
tion, and kingdom against kingdom : 
and there shall be famines, and pes- | 
tilence, and earthquakes in divers 
places. 

8 All these are the beginning of 
sorrows. 

9 Then shall they deliver you up 
to be afflicted, and shall kill you : 
and ye shall be hated of all nations 
for my name's sake. 



10 And then shall many be offend- 
ed, and shall betray one another, and 
shall hate one another. 

11 And many false prophets shall 
rise, and shall deceive many. 

12 And because iniquity shall 
abound, the love of many shall wax 
cold. 

13 But he that shall endure unto 
the end, the same shall be saved. 

14 And this gospel of the kingdom 
shall be preached in all the world, for 
a witness unto all nations ; and then 
shall the end come. 



MAJtK. 

CH. XIII. 1 13. 

8 For nation shall rise against na- 
tion, and kingdom against kingdom : 
and there shall be earthquakes in 
divers places, and there shall be 
famines, and troubles : these are the 
beginnings of sorrows. 

9 But take heed to yourselves : for 
they shall deliver you up to councils ; 
and in the synagogues ye shall be 
beaten : and ye shall be brought before 
rulers and kings for my sake, for a 
testimony against them. 

10 And the gospel must first be 
published among all nations. 

11 But when they shall lead you, 
and deliver you up, take no thought 
beforehand what ye shall speak, nei- 
ther do ye premeditate : but whatso- 
ever shall be given you in that hour, 
that speak ye : for it is not ye that 
speak, but the Holy Ghost. 

12 Now, the brother shall betray 
the brother to death, and the father 
the son : and children shall rise up 
against their parents, and shall cause 
them to be put to death. 



13 And ye shall be hated of all 
men for my name's sake : but he that 
shall endure unto the end, the same 
shall be saved. 



§ 128. The signs of Christ's coming to destroy Jerusalem, etc. 



ch. xxiv. 15 — 42. 

15 When ye, therefore, shall see the 
abomination of desolation, spoken of 
by Daniel the prophet,* stand in the 
holy place, (whoso readeth, let him 
understand,) 

16 Then let them which be in Ju- 
dea flee into the mountains : 

17 Let him which is on the house- 
top not come down to take any thing 
out of his house : 



ch. xm. 14 — 37. 

14 But when ye shall see the 
abomination of desolation, spoken of 
by Daniel the prophet, standing where 
it ought not, (let him that readeth 
understand) then let them that be in 
Judea flee to the mountains : 

15 And let him that is on the house- 
top not go down into the house, nei- 
ther enter therein, to take any thing 
out of his house : 



* Danl. ix. 27. 



sec. 127, 128.] 



THE GOSPELS. 



395 



(third day of the week.) Jerusalem. Mount ofOli 



LUKE. 
ch. xxi. 5 — 19. 

10 Then said he unto them, Nation 
shall rise against nation, and kingdom 
against kingdom : 

11 And great earthquakes shall be 
in divers places, and famines, and 
pestilences : and fearful sights, and 
great signs shall there be from heaven. 

12 But before all these they shall 
lay their hands on you, and persecute 
you, delivering you up to the syna- 
gogues, and into prisons, being brought 
before kings and rulers for my name's 
sake. 

13 And it shall turn to you for a 
testimony. 

14 Settle it therefore in your hearts, 
not to meditate before what ye shall 
answer. 

15 For I will give you a mouth and 
wisdom, which all your adversaries 
shall not be able to gainsay nor resist. 



16 And ye shall be betrayed both 
by parents, and brethren, and kins- 
folks, and friends ; and some of you 
shall they cause to be put to death. 



17 And ye shall be hated of all men 
for my name's sake. 

18 But there shall not an hair of 
your head perish. 

19 In your patience possess ye your 
souls. 



JOHN. 



(third day of the week .) Mount of Olives 



ch. xxi. 20—36. 

20 And when ye shall see Jerusalem 
compassed with armies, then know 
that the desolation thereof is nigh. 

21 Then let them which are in 
Judea flee to the mountains ; and let 
them which are in the midst of it de- 
part out ; and let not them that are in 
the countries enter thereinto. 

22 For these be the days of ven- 
geance, that all things which are 
written may be fulfilled. 



Luke xxi. 16, put to death.] No impostor would have warned his followers, as Jesus 
did, of the persecutions they would have to submit to. 



396 



HARMONY OF 



[part VII. 



128. The signs of Chiist's coming to destroy Jerusalem, etc. 



MATTHEW. 

ch. xxiv. 15 — 42. 

18 Neither let him which is in the 
field return back to take his clothes. 

19 And wo unto them that are with 
child, and to them that give suck in 
those days ! 

20 But pray ye that your flight be 
not in the winter, neither on the 
sabbath-day : 

21 For then shall be great tribula- 
tion, such as was not since the begin- 
ning of the world to this time, no, nor 
ever shall be. 

22 And except those days should 
be shortened, there should no flesh be 
saved : but for the elect's sake those 
days shall be shortened. 

23 Then if any man shall say unto 
you, Lo, here is Christ, or there ; 
believe it not. 

24 For there shall arise false 
Christs, and false prophets, and shall 
shew great signs and wonders ; in- 
somuch that, if it were possible, they 
shall deceive the very elect. 

25 Behold, I have told you before. 

26 Wherefore, if they shall say 
unto you, Behold, he is in the desert ; 
go not forth : behold, he is in the 
secret chambers ; believe it not. 

27 For as the lightning cometh out 
of the east, and shineth even unto the 
west ; so shall also the coming of the 
Son of man be. 

28 For wheresoever the carcass 
is, there will the eagles be gathered 
together. 

29 Immediately after the tribulation 
of those days, shall the sun be dark- 
ened, and the moon shall not give her 
light, and the stars shall fall from 
heaven, and the powers of the heavens 
shall be shaken : * 

30 And then shall appear the sign 
of the Son of man in heaven : and 
then shall all the tribes of the earth 
mourn, and they shall see the Son of 
man coming in the clouds of heaven 
with power and great glory. 

31 And he shall send his angels 
with a great sound of a trumpet, and 



MAKK. 
ch. xiii. 14 — 37. 

16 And let him that is in the field 
not turn back again for to take up his 
garment. 

17 But wo to them that are with 
child, and to them that give suck in 
those days ! 

18 And pray ye that your flight be 
not in the winter. 

19 For in those days shall be afflic- 
tion, such as was not from the begin- 
ning of the creation which God created 
unto this time, neither shall be. 

20 And except that the Lord had 
shortened those days, no flesh should 
be saved : but for the elect's sake, 
whom he hath chosen, he hath short- 
ened the days. 

21 And then, if any man shall say 
to you, Lo, here is Christ ; or lo, he is 
there ; believe Mm not. 

22 For false Christs, and false 
prophets shall rise, and shall shew 
signs and wonders, to seduce, if it 
were possible, even the elect. 

23 But take ye heed : behold, I 
have foretold you all things. 



24 But in those days, after that 
tribulation, the sun shall be darkened, 
and the moon shall not give her light, 

25 And the stars of heaven shall 
fall, and the powers that are in heaven 
shall be shaken. 



26 And then shall they see the 
Son of man coming in the clouds with 
great power and glory. 

27 And then shall he send his 
angels, and shall gather together his 



ts. xiii. 9, 10. Joel. iii. 15. 






128.] 



THE GOSPELS. 



397 



(third day of the week.) Mount of Olives. 



LUKE. 

ch. xxi. 20—36. 
23 But wo unto them that are with 
child, and to them that give suck in 
those days S for there shall be great 
distress in the land, and wrath upon 
this people. 



24 And they shall fall by the edge 
of the sword, and shall be led away 
captive into all nations : and Jerusa- 
lem shall be trodden down of the Gen- 
tiles, until the times of the Gentiles 
be fulfilled. 

25 And there shall be signs in the 
sun, and in the moon, and in the stars ; 
and upon the earth distress of nations, 
with perplexity ; the sea and the 
waves roaring ; 

26 Men's hearts failing them for 
fear, and for looking after those things 
which are coming on the earth : for 
the powers of heaven shall be shaken. 



27 And then shall they see the Son 
of man coming in a cloud, with power 
and great glory. 

28 And when these things begin to 
come to pass, then look up, and lift 
up your heads : for your redemption 
draweth nigh. 



JOHN. 



398 



HAKMONY OF 



[part VII. 



128. The signs of Christ's coming to destroy Jerusalem, etc. 



MATTHEW. 

ch. xxiv. 15 — 42. 
they shall gather together his elect 
from the four winds, from one end of 
heaven to the other. 

32 Now learn a parable of the fig- 
tree ; When his branch is yet tender, 
and putteth forth leaves, ye know that 
summer is nigh : 

33 So likewise ye, when ye shall 
see all these things, know that it is 
near, even at the doors. 



34 Verily, I say unto you, This 
generation shall not pass, till all these 
things be fulfilled. 

35 Heaven and earth shall pass 
away, but my words shall not pass 
away. 

36 But of that day and hour know- 
eth no man, no, not the angels of 
heaven, but my Father only, 

37 But as the days of Noe were, 
so shall also the coming of the Son of 
man be. 

38 For as in the days that were 
before the flood, they were eating 
and drinking, marrying and giving in 
marriage, until the day that Noe 
entered into the ark,* 

39 And knew not until the flood 
came, and took them all away : so 
shall also the coming of the Son of 
man be. 

40 Then shall two be in the field ; 
the one shall be taken, and the other 
left. 

41 Two women shall be grinding at 
the mill ; the one shall be taken, and 
the other left. 

42 Watch therefore ; for ye know 
not what hour your Lord doth come. 



MASK. 

ch. xiii. 14 — 37. 
elect from the four winds, from the 
uttermost part of the earth to the 
uttermost part of heaven. 

28 Now learn a parable of the fig- 
tree : When her branch is yet tender, 
and putteth forth leaves, ye know that 
summer is near : 

29 So ye in like manner, when ye 
shall see these things come to pass, 
know that it is nigh, even at the doors. 



30 Verily, I say unto you, That 
this generation shall not pass, till all 
these things be done. 

31 Heaven and earth shall pass 
away : but my words shall not pass 
away. 

32 But of that day and that hour 
knoweth no man, no, not the angels 
which are in heaven, neither the Son, 
but the Father. 

33 Take ye heed, watch and pray : 
for ye know not when the time is. 

34 For the Son of man is as a man 
taking a far journey, who left his 
house, and gave authority to his ser- 
vants, and to every man his work ; and 
commanded the porter to watch. 



35 Watch ye therefore : for ye 
know not when the master of the 
house cometh, at even, or at midnight, 
or at the cock-crowing, or in the 
morning : 

36 Lest coming suddenly, he find 
you sleeping. 

37 And what I say unto you, I say 
unto all, Watch. 



Gen. vii. 4, seq. 



sec. 128. 



THE GOSPELS. 



399 



(third day of the week.) Mount of Olives. 



LUKE. 

ch. xxi. 20—36. 



29 And he spake to them a para- 
ble ; Behold the fig-tree, and all the 
trees ; 

30 When they now shoot forth, ye 
see and know of your ownselves that 
summer is now nigh at hand. 

31 So likewise ye, when ye see 
these things come to pass, know ye 
that the kingdom of God is nigh at 
hand. 

32 Verily, I say unto you, This 
generation shall not pass away, till all 
be fulfilled. 

33 Heaven and earth shall pass 
away : but my words shall not pass 
away. 

34 And take heed to yourselves, 
lest at any time your hearts be over- 
charged with surfeiting and drunken- 
ness, and cares of this life, and so that 
day come upon you unawares. 

35 For as a snare shall it come on 
all them that dwell on the face of the 
whole earth. 



36 Watch ye therefore, and pray 
always, that ye may be accounted 
worthy to escape all these things that 
shall come to pass, and to stand before 
the Son of man. 



JOHN. 



400 



HARMONY OF 



[part VII. 



129. Transition to Christ's final coming. Exhortation. 



MATTHEW. 
ch. xxiv. 43 — 51. ch. xxv. 1 — 30. 

43 But know this, that if the good 
man of the house had known in what 
watch the thief would come, he would 
have watched, and would not have 
suffered his house to be broken up. 

44 Therefore be ye also ready : for 
in such an hour as ye think not, the 
Son of man cometh. 

45 Who then is a faithful and wise 
servant, whom his lord hath made 
ruler over his household, to give them 
meat in due season ? 

46 Blessed is that servant, whom 
his lord, when he cometh, shall find 
so doing. 

47 Verily I say unto you, That 
he shall make him ruler over all his 
goods. 

48 But and if that evil servant shall 
say in his heart, My lord delayeth his 
coming ; 

49 And shall begin to smite his 
fellow-servants, and to eat and drink 
with the drunken ; 

50 The lord of that servant shall 
come in a day when he looketh not 
for him, and in an hour that he is not 
aware of, 

51 And shall cut him asunder, and 
appoint him his portion with the 
hypocrites : there shall be weeping 
and gnashing of teeth. 

ch. xxv. 
Then shall the kingdom of heaven 
be likened unto ten virgins, which 
took their lamps, and went forth to 
meet the bridegroom. 

2 And five of them were wise, and 
five were foolish. 

3 They that were foolish took their 
lamps, and took no oil with them : 

4 But the wise took oil in their ves- 
sels with their lamps. 

5 While the bridegroom tarried, 
they all slumbered and slept. 

6 And at midnight there was a cry- 
made, Behold, the bridegroom cometh : 
go ye out to meet him. 

7 Then all those virgins arose, and 
trimmed their lamps. 

8 And the foolish said unto the 
wise, Give us of your oil : for our 
lamps are gone out. 



MAEK. 



sec. 129. 



THE GOSPELS. 



401 



Parables, (third day of the week.) Mount of Olives. 



LUKE. 



JOHN. 



402 



HAKMONY OF 



[part VII. 



129. Transition to Christ's final coming. Exhortation. 



MATTHEW. 
ch. xxiv. 43 — 51. ch. xxv. 1 — 30. 

9 But the wise answered, saying. 
Not so; lest there be not enough 
for us and you : but go ye rather to 
them that sell, and buy for yourselves. 

10 And while they went to buy, the 
bridegroom came ; and they that were 
ready, went in with him to the mar- 
riage : and the door was shut. 

11 Afterward came also the other 
virgins, saying, Lord, Lord, open to 
us. 

12 But he answered and said, 
Verily, I say unto you, I know you 
not. 

13 Watch therefore, for ye know 
neither the day nor the hour wherein 
the Son of man cometh. 

14 For the kingdom of heaven is as 
a man travelling into a far country, 
who called his own servants, and de- 
livered unto them his goods. 

15 And unto one he gave five 
talents, to another two, and to another 
one ; to every man according to his 
several ability ; and straightway took 
his journey. 

16 Then he that had received the 
five talents, went and traded with the 
same, and made them other five 
talents. 

17 And likewise he that had re- 
ceived two, he also gained other two. 

18 But he that had received one, 
went and digged in the earth, and hid 
his lord's money. 

19 After a long time the lord of 
those servants cometh, and reckoneth 
with them. 

20 And so he that had received five 
talents, came and brought other five 
talents, saying, Lord, thou deliver- 
edst unto me five talents : behold, I 
have gained besides them five talents 
more. 

21 His lord said unto him, Well 
done, thou good and faithful servant ; 
thou hast been faithful over a few 
things, I will make thee ruler over 
many things : enter thou into the joy 
of thy lord. 

22 He also that had received two 
talents came, and said, Lord, thou 
deliveredst unto me two talents : be- 



MABK. 



sbc. 129. 



THE GOSPELS. 



403 



Parables, (third day of the week.) Mount of Olives. 



LUKE. 



JOHN. 



D D 2 



404 



HARMONY OF 



[part VII. 



129. Transition to Christ's final coming. Exhortation. 



MATTHEW. 
ch. xxiv. 43 — 51. ch. xxv. 1 — 30. 
hold, I have gained two other talents 
besides them. 

23 His lord said unto him, Well 
done, good and faithful servant ; thou 
hast been faithful over a few things, 
I will make thee ruler over many 
things : enter thou into the joy of thy 
lord. 

24 Then he which had received 
the one talent came, and said, Lord, 
I knew thee that thou art an hard man, 
reaping where thou hast not sown, 
and gathering where thou hast not 
strewed : 

25 And I was afraid, and went and 
hid thy talent in the earth : lo, there 
thou hast that is thine. 

26 His lord answered and said unto 
him, Thou wicked and slothful ser- 
vant, thou knewest that I reap where 
I sowed not, and gather where I have 
not strewed : 

27 Thou oughtest therefore to have 
put my money to the exchangers, and 
then at my coming I should have re- 
ceived mine own with usury. 

28 Take therefore the talent from 
him, and give it unto him which hath 
ten talents. 

29 For unto every one that hath 
shall be given, and he shall have 
abundance : but from him that hath 
not, shall be taken away even that 
which he hath. 

30 And cast ye the unprofitable 
servant into outer darkness : there 
shall be weeping and gnashing of 
teeth. 



MAEK. 



§ 130. Scenes of the Judgment Day. 



ch. xxv. 31 — 46. 

31 When the Son of man shall 
come in his glory, and all the holy 
angels with him, then shall he sit 
upon the throne of his glory : 

32 And before him shall be gath- 
ered all nations : and he shall sep- 
arate them one from another, as a 
shepherd divideth his sheep from the 



Matth. xxv. 26, thou 



] Interrogatively and sarcastically. That is, Was such 



sec. 129, 130.] 



THE GOSPELS. 



405 



Parables, (third day of the week.) Mount of Olives. 



LUKE. 



JOHX 



(third day of the week.) Mount of Olives. 



thy wicked opinion ? Then " out of thine own mouth will I judge thee ;" thou oughtest 
to have acted according to that opinion. Bp. Sumner, in loc. 



406 



HARMONY OF 



[part VII. 



130. Scenes of the Judgment Day. 



MATTHEW. 
ch. xxv. 31 — 46. 

33 And he shall set the sheep on 
his right hand, but the goats on the 
left. 

34 Then shall the King say unto 
them on his right hand, Come, ye 
blessed of my Father, inherit the 
kingdom prepared for you from the 
foundation of the world : 

35 For I was an hungered, and ye 
gave me meat : I was thirsty, and ye 
gave me drink : I was a stranger, and 
ye took me in : 

36 Naked, and ye clothed me : I 
was sick, and ye visited me : I was in 
prison, and ye came unto me. 

37 Then shall the righteous answer 
him, saying, Lord, when saw we thee 
an hungered, and fed thee ? or thirsty, 
and gave thee drink 1 

38 When saw we thee a stranger, 
and took thee in ? or naked, and 
clothed thee ? 

39 Or when saw we thee sick, or in 
prison, and came unto thee ? 

40 And the King shall answer and 
say unto them, Verily I say unto you, 
Inasmuch as ye have done it unto one 
of the least of these my brethren, ye 
have done it unto me. 

41 Then shall he say also unto 
them on the left hand, Depart from 
me, ye cursed, into everlasting fire, 
prepared for the devil and his angels : 

42 For I was an hungered, and ye 
gave me no meat : I was thirsty, and 
ye gave me no drink : 

43 I was a stranger, and ye took 
me not in : naked, and ye clothed me 
not : sick, and in prison, and ye visit- 
ed me not. 

44 Then shall they also answer 
him, saying, Lord, when saw we thee 
an hungered, or athirst, or a stranger, 
or naked, or sick, or in prison, and 
did not minister unto thee ? 

45 Then shall he answer them, 
saying, Verily, I say unto you, Inas- 
much as ye did it not to one of the 
least of these, ye did it not to me. 

46 And these shall go away into 
everlasting punishment : but the right- 
eous into life eternal. 



MARK. 



i 



sec. 130.] 



THE GOSPELS. 



407 



(THIRD DAY OF THE WEEK.) Mount of Olives. 



LUKE. 



JOHX, 



408 



HARMONY OF 



[part VII. 



§ 131. The Rulers conspire. The Supper at Bethany. Treachery 



MATTHEW. 

CH. XXVI. 1 — 16. 

And it came to pass, when Jesus 
had finished all these sayings, he said 
unto his disciples, 

2 Ye know that after two days is 
the feast of the passover, and the 
Son of man is betrayed to be cru- 
cified. 

3 Then assembled together the 
chief priests, and the scribes, and the 
elders of the people, unto the palace 
of the high priest, who was called 
Caiaphas, 

4 And consulted that they might 
take Jesus by subtilty, and kill him. 

5 But they said, Not on the feast- 
daj/, lest there be an uproar among 
the people. 

6 Now when Jesus was in Bethany, 
in the house of Simon the leper, 

7 There came unto him a woman 
having an alabaster-box of very pre- 
cious ointment, and poured it on his 
head as he sat at meat. 



8 But when his disciples saw it, 
they had indignation, saying, To what 
purpose is this waste ? 

9 For this ointment might have 
been sold for much, and given to the 
poor. 



10 When Jesus understood it, he 
said unto them, Why trouble ye the 
woman ? for she hath wrought a good 
work upon me. 



MARK. 

CH. XIV. 1 — 11, 



After two days was the feast of 
the passover, and of unleavened bread : 
and the chief priests, and the scribes, 
sought how they might take him by 
craft, and put him to death. 



2 But they said, Not on the feast- 
day, lest there be an uproar of the 
people. 

3 And being in Bethany, in the 
house of Simon the leper, as he sat 
at meat, there came a woman having 
an alabaster-box of ointment of spike- 
nard, very precious ; and she brake 
the box, and poured it on his head. 



4 And there were some that had 
indignation within themselves, and 
said, Why was this waste of the oint- 
ment made 1 

5 For it might have been sold for 
more than three hundred pence, and 
have been given to the poor. And 
they murmured against her. 



6 And Jesus said, Let her alone : 
why trouble ye her ? she hath wrought 
a good work on me. 



Matth. xxvi. 8, his disciples.] In St. John, Judas alone murmurs; in St. Matthew, 
the disciples have indignation ; or, as St. Mark expresses it, some have indignation among 
themselves. Dr. Lardner says, Serm. v. 2, p. 316, "It is well known to he very 
common with all writers, to use the plural number when one person only is intended. 
Nor is it impossible that others might have some uneasiness about it, though they 
were far from being so disgusted at it as Judas was. And their concern for the poor 
was sincere; his was self-interested, and mere pretence." See also Grotius in loc. 
Newcome. 

John xii. 3, the feet.'] It is nowhere asserted that the unction was of Jesus's head 
only, or of his feet only. Both actions are consistent ; and St. John, in his supple- 
mental history, may very well have added the respectful conduct of Mary, that, after 



SEC. 131. 



THE GOSPELS. 



409 



of Judas, (fourth day of the week.) Jerusalem. Bethany. 



LUKE. 

CH. XXII. 1 — 6. 



Now the feast of unleavened bread 
drew nigh, which is called the Pass- 
over. 

2 And the chief priests and scribes 
sought how they might kill him : for 
they feared the people. 



JOHN. 

CH. XII. 2- 



2 There they made him a supper; 
and Martha served : but Lazarus was 
one of them that sat at the table with 
him. 

3 Then took Mary a pound of oint- 
ment of spikenard, very costly, and 
anointed the feet of Jesus, and wiped 
his feet with her hair : and the house 
was filled with the odour of the oint- 
ment. 

4 Then saith one of his disciples, 
Judas Iscariot, Simon's son, which 
should betray him, 

5 Why was not this ointment sold 
for three hundred pence, and given to 
the poor 1 

6 This he said, not that he cared 
\ for the poor ; but because he was a 
! thief, and had the bag, and bare what 
: was put therein. 

7 Then said Jesus, Let her alone : 
against the day of my burying hath 
she kept this. 



having anointed Jesus's head, she proceeded to anoint his feet, and even to wipe them with 
her hair. Newcome. 

John xii. 4, Judas Iscariot.'] The other Evangelists mention that indignation was 
caused hy the supposed waste of the ointment : John fixes it upon Judas. That Judas 
went to the High Priest's on the evening or night of our "Wednesday, may he collected 
from Matth. xxvi. 14, 17, and the parallel places ; and he seems to have acted partly 
from disgust at what had passed. The story has a remarkably apt connection with 
the preceding and subsequent history. The Jewish rulers consult how they may take 
Jesus by craft, and without raising a tumult among the people. An incident happens, 
which offends one of Jesus's familiar attendants, who immediately repairs to the enemies 
of Jesus, and receives from them a bribe to betray him in the absence of the multitude. 
Newcome. 



410 



HARMONY OF 



§ 131. The Rulers conspire. The Supper at Bethany. Treachery 



[part vii. 



MATTHEW. 

CH. XXVI. 1 16. 

11 For ye have the poor always 
with you ; but me ye have not al- 
ways. 

12 For in that she hath poured this 
ointment on my body, she did it for 
my burial. 

13 Verily, I say unto you, Where- 
soever this gospel shall be preached in 
the whole world, there shall also this, 
that this woman hath done, be told for 
a memorial of her. 

14 Then one of the twelve, called 
Judas Iscariot, went unto the chief 
priests, 

15 And said unto them, What will 
ye give me, and I will deliver him 
unto you ? And they covenanted with 
him for thirty pieces of silver. 

16 And from that time he sought 
opportunity to betray him. 



MAKK. 

CH. XIV. 1 11. 

7 For ye have the poor with you 
always, and whensoever ye will ye 
may do them good: but me ye have 
not always. 

8 She hath done what she could : 
she is come aforehand to anoint my 
body to the burying. 

9 Verily, I say unto you, Where- 
soever this gospel shall be preached 
throughout the whole world, this also 
that she hath done shall be spoken of, 
for a memorial of her. 

10 And Judas Iscariot, one of the 
twelve, went unto the chief priests, to 
betray him unto them. 



11 And when they heard it, they 
were glad, and promised to give him 
money. And he sought how he might 
conveniently betray him. 



§ 132. Preparation for the Passover. 



ch. xxvi. 17 — 19 

17 Now the first day of the feast of 
unleavened bread, the disciples came 
to Jesus, saying unto him, Where 
wilt thou that we prepare for thee to 
eat the passover ? 

18 And he said, Go into the city to 
such a man, and say unto him, The 
Master saith, My time is at hand ; I 
will keep the passover at thy house 
with my disciples. 



19 And the disciples did as Jesus 
had appointed them ; and they made 
ready the passover. 



ch. xiv. 12—16. 

12 And the first day of unleavened 
bread, when they killed the passover, 
his disciples said unto him, Where 
wilt thou that we go and prepare, that 
thou mayest eat the passover ? 

13 And he sendeth forth two of 
his disciples, and saith unto them, 
Go ye into the city, and there shall 
meet you a man bearing a pitcher of 
water : follow him. 

14 And wheresoever he shall go 
in, say ye to the good man of the 
house, The Master saith, Where is 
the guest-chamber, where I shall eat 
the passover with my disciples 1 

15 And he will shew you a large 
upper room furnished and prepared : 
there make ready for us. 



16 And his disciples went forth, 
and came into the city, and found as 
he had said unto them : and they 
made ready the passover. 






Matt. xxvi. 18, with my disciples.] Here is a very natural, yet incidental recognition 
of a rule, universally respected among the Jews, that this feast was to he celebrated not 



sec. 131, 132.] 



THE GOSPELS. 



411 



of Judas, (fourth day of the week.) Jerusalem. Bethany. 



LUKE. 

CH. XXII. 1 6. 



JOHN. 
ch, xii. 2—8. 
8 For the poor always ye have with 
you ; but me ye have not always. 



3 Then entered Satan into Judas, 
surnamed Iscariot, being of the num- 
ber of the twelve. 

4 And he went his w T ay, and com- 
muned with the chief priests and cap- 
tains, how he might betray him unto 
them. 

5 And they were glad, and cove- 
nanted to give him money. 

6 And he promised, and sought 
opportunity to betray him unto them 
in the absence of the multitude. 



(fifth day of the week.) Jerusalem. 



ch. xxii. 7 — 13. 

7 Then came the day of unleavened 
bread, when the passover must be 
killed. 

8 And he sent Peter and John, 
saying, Go and prepare us the pass- 
over, that we may eat. 

9 And they said unto him, Where 
wilt thou that we prepare ? 

10 And he said unto them, Behold, 
when ye are entered into the city, 
there shall a man meet you, bearing a 
pitcher of water ; follow him into the 
house where he entereth in. 

11 And ye shall say unto the good 
man of the house, The Master saith 
unto thee, Where is the guest-cham- 
ber, where I shall eat the passover 
with my disciples % 

12 And he shall shew you a large 
upper room furnished : there make 
ready. 

13 And they went and found as he 
had said unto them : and they made 
ready the passover. 



alone, but by companies of not less than ten persons. See Josephus, Bell. Jud. vi. ix. § 3, 
Blunt, Veracity, &c. Sect. ii. 8. 



PART VIII. 
THE FOURTH PASSOVER; OUR LORD'S PASSION 

AND THE 

ACCOMPANYING EVENTS 

UNTIL THE 
END OF THE JEWISH SABBATH. 



Time. Two days. 



414 



HAKMONY OF 



[part VIII. 



§ 133. The Passover Meal. Contention among the Twelve. 



MATTHEW. 

CH. XXVI. 20. 

20 Now when the even was come, 
he sat down with the twelve. 



MAEK. 

CH. XIV. 17. 
17 And in the evening he cometh 
with the twelve. 



§ 134. Jesus washes the feet of his disciples, (evening 



sec. 133, 134.] 



THE GOSPELS. 



415 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 

ch. xxii. 14—18, 24—30. 

14 And when the hour was come, 
he sat down, and the twelve apostles 
with him. 

15 And he said unto them, With 
desire I have desired to eat this pass- 
over with you before I suffer. 

16 For I say unto you, I will not 
any more eat thereof, until it be ful- 
filled in the kingdom of God. 

17 And he took the cup, and gave 
thanks, and said, Take this, and divide 
it among yourselves. 

18 For I say unto you, I will not 
drink of the fruit of the vine, until the 
kingdom of God shall come. 

24 And there was also a strife 
among them, which of them should 
be accounted the greatest. 

25 And he said unto them, The 
kings of the Gentiles exercise lord- 
ship over them ; and they that exer- 
cise authority upon them are called 
benefactors. 

26 But ye shall not be so : but he 
that is greatest among you, let him be 
as the younger ; and he that is chief, 
as he that doth serve. 

27 For whether is greater, he that 
sitteth at meat, or he that serveth 1 is 
not he that sitteth at meat 1 but I am 
among you as he that serveth. 

28 Ye are they which have con- 
tinued with me in my temptations. 

29 And I appoint unto you a king- 
dom, as my Father hath appointed 
unto me ; 

30 That ye may eat and drink at 
my table in my kingdom, and sit on 
thrones, judging the twelve tribes of 
Israel. 



JOHN. 



introducing the sixth day of the week.) Jerusalem. 



ch. xiii. 1 — 20. 

Now before the feast of the pass- 
over, when Jesus knew that- his hour 
was come that he should depart out of 
this world unto the Father, having 
loved his own which were in the 
world, he loved them unto the end. 

2 And supper being ended, (the 
devil having now put into the heart 
of Judas Iscariot, Simon's son, to 
betray him,) 



416 



HARMONY OF 



[part VIII. 



§ 134. Jesus washes the feet of his disciples, (evening 



MATTHEW. 



MARK. 






SEC. 134.] 



THE GOSPELS. 



417 



introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 
ch. xiii. 1 — 20. 

3 Jesus knowing that the Father 
had given all things into his hands, 
and that he was come from God, and 
went to God ; 

4 He riseth from supper, and laid 
aside his garments ; and took a towel, 
and girded himself. 

5 After that, he poureth water into 
a basin, and began to wash the dis- 
ciples' feet, and to w T ipe them with the 
towel wherewith he w T as girded. 

6 Then cometh he to Simon Peter : 
and Peter saith unto him, Lord, dost 
thou wash my feet 1 

7 Jesus answered and said unto 
him, What I do thou knowest not 
now ; but thou shalt know here- 
after. 

8 Peter saith unto him, Thou shalt 
never wash my feet. Jesus answered 
him, If I wash thee not, thou hast 
no part with me. 

9 Simon Peter saith unto him, 
Lord, not my feet only, but also my 
hands and my head. 

10 Jesus saith to him, He that is 
washed needeth not save to wash his 
feet, but is clean every whit : and ye 
are clean, but not all. 

11 For he knew who should betray 
him : therefore said he, Ye are not all 
clean. 

12 So after he had washed their 
feet, and had taken his garments, 
and was set down again, he said unto 
them, Know T ye what I have done to 
you? 

13 Ye call me Master, and Lord : 
and ye say well ; for so I am. 

14 If I then, your Lord and Master, 
have washed your feet ; ye also ought 
to wash one another's feet. 

15 For I have given you an exam- 
ple, that ye should do as I have done 
to you. 

16 Verily, verily, I say unto you, 
The servant is not greater than his 
lord ; neither he that is sent greater 
than he that sent him. 

17 If ye know these things, happy 
are ye if ye do them. 

18 I speak not of you all ; I know 
whom I have chosen ; but that the 



418 



HAEMONY OF 



[PART V1TI. 



§ 134. Jesus washes the feet of his disciples, (evening 
MATTHEW. MAKK. 



§ 135 Jesus points out the traitor. Judas withdraws. 



ch. xxvi. 21 — 25. 
21 And as they did eat, he said, 
Verily I say unto you, That one of 
you shall betray me. 



22 And they were exceeding sor- 
rowful, and began every one of them 
to say unto him, Lord, is it I ? 



23 And he answered and said, He 
that dippeth his hand with me in the 
dish, the same shall betray me. 

24 The Son of man goeth, as it is 
written of him : but wo unto that man 
by whom the Son of man is betrayed ! 
it had been good for that man if he had 
not been born. 



ch. xiv. 18 — 21. 
18 And as they sat, and did eat, 
Jesus said, Verily I say unto you, 
One of you which eateth with me, 
shall betray me. 



19 And they began to be sorrowful, 
and to say unto him one by one, Is it 
1 1 and another said. Is it I ? 



20 And he answered and said unto 
them, It is one of the twelve that dip- 
peth with me in the dish. 

21 The Son of man indeed goeth, 
as it is written of him : but wo to that 
man by whom the Son of man is be- 
trayed ! good were it for that man if 
he had never been born. 



25 Then Judas, which betrayed 
him, answered and said, Master, is 
it I ? - 
said. 



He said unto him, Thou hast 






sec. 134, 135. 



THE GOSPELS. 



419 



introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 

ch. xiii. 1 — 20. 

scripture may be fulfilled, He that 

eateth bread with me, hath lifted up 

his heel against me.* 

19 Now I tell you before it come, 
that when it is come to pass, ye may 
believe that I am he. 

20 .Verily, verily, I say unto you, 
He that receiveth whomsoever I send, 
receiveth me ; and he that receiveth 
me, receiveth him that sent me. 



(evening introducing the sixth day of the week.) Jerusalem. 



ch. xxn. 21—23. 

21 But behold, the hand of him 
that betrayeth me is with me on the 
table. 

22 And truly the Son of man goeth 
as it was determined : but wo unto 
that man by whom he is betrayed ! 



23 And they began to inquire 
among themselves, which of them it 
was that should do this thing. 



ch. xiii. 21—35. 

21 When Jesus had thus said, he 

was troubled in spirit, and testified, 

and said, Verily, verily, I say unto 

you, that one of you shall betray 



22 Then the disciples looked one 
on another, doubting of whom he 



23 Now there was leaning on Je- 
sus' bosom, one of his disciples, whom 
Jesus loved. 

24 Simon Peter therefore beckoned 
to him, that he should ask who it 
should be of whom he spake. 

25 He then, lying on Jesus' breast, 
saith unto him, Lord, who is it 1 

26 Jesus answered, He it is to 
whom I shall give a sop, when I have 
dipped it. And when he had dipped 
the sop, he gave it to Judas Iscariot 
the son of Simon. 

27 And after the sop Satan entered 
into him. Then said Jesus unto him, 
That thou doest, do quickly. 

28 Now no man at the table knew 
for what intent he spake this unto 
him. 

29 For some of them thought, be- 
cause Judas had the bag, that Jesus 
had said unto him, Buy those things 
that we have need of against the 
feast ; or, that he should give some- 
thing to the poor. 

30 He then, having received the 
sop, went immediately out : and it 
was night. 

31 Therefore, when he was gone 
out, Jesus said, Now is the Son of 



* Ps. xli. 10. 



e e 2 



420 



HARMONY OF 



[part VIII. 



135. Jesus points out the traitor. Judas withdraws. 



MATTHEW. 



MABK. 



§ 136. Jesus foretells the fall of Peter, and the dispersion of the Twelve. 



ch. xxvi. 31 — 35. 
31 Then saith Jesus unto 



them, 



ch. xiv. 27—31. 
27 And Jesus saith unto them, All 



All ye shall be offended because of j ye shall be offended because of me 
me this night : for it is written, I will this night 



smite the Shepherd, and the sheep of 
the flock shall be scattered abroad.* 

32 But after I am risen again, I 
will go before you into Galilee. 

33 Peter answered and said unto 
him, Though all men shall be offended 
because of thee, yet will I never be 
offended. 

34 Jesus said unto him, Verily, I 
say unto thee, That this night, before 
the cock crow, thou shalt deny me 
thrice. 

35 Peter said unto him, Though I 
should die with thee, yet will not I 
deny thee. Likewise also said all the 
disciples. 



for it is written, I will 
smite the Shepherd, and the sheep 
shall be scattered. 

28 But after that I am risen, I will 
go before you into Galilee. 

29 But Peter said unto him, Al- 
though all shall be offended, yet will 
not I. 

30 And Jesus saith unto him, Verily, 
I say unto thee, That this day, even in 
this night, before the cock crow twice, 
thou shalt deny me thrice. 

31 But he spake the more vehe- 
mently, If I should die with thee, I 
will not deny thee in any wise. Like- 
wise also said they all. 



Zech. xiii. 7. 






Mark xiv. 30, Before the cock crow twice.} The other Evangelists simply say, Before 
the cock croio. — It is observed, that the cock crows about midnight : and about the fourth 
watch, or about three in the morning, when that watch began. When gallicinium (cock- 
crowing) stands alone, it means this latter time, which is referred to, Aristoph. Eccles. 390. 
Juv. Sat. ix. 107. The four Evangelists therefore denote the same time, — sc. galliciniis 
secundis, as Ammianus expresses it, 1. 22 ; and any part of the period thus marked out 
may be understood. See Bochart de anim. pars, 2d. 119, and Grotius on Matth. 
xxvi. 34. Newcome. 

Luke xxii. 36, and he that hath no sivord, let him sell his garment and buy one.] 
In the animated language of the prophets, their predictions are often announced under 
the form of commands. The prophet Isaiah, in the sublime prediction he has given 



sec. 135, 136.] 



THE GOSPELS. 



421 



(evening introducing the sixth day of the week.) JerusuLc 



LUKE. 



JOHN. 
ch. xiii. 21 — 35. 
man glorified, and God is glorified in 
him. 

32 If God be glorified in him, God 
shall also glorify him in himself, and 
shall straightway glorify him. 

33 Little children, yet a little while 
I am with you. Ye shall seek me ; 
and, as I said unto the Jews, Whither 
I go, ye cannot come, so now I say to 
you. 

34 A new commandment I give 
unto you, That ye love one another ; 
as I have loved you, that ye also love 
one another. 

35 By this shall all men know that 
ye are my disciples, if ye have love 
one to another. 



(evening introducing the sixth day of the week.) Jerusalem. 



ch. xxn. 31—38. 



Simon, behold, Satan hath desired to 
have you, that he may sift you as 
wheat : 

32 But I have prayed for thee, 
that thy faith fail not : and when 
thou art converted, strengthen thy 
brethren. 

33 And he said unto him, Lord, I 
am ready to go with thee, both into 
prison, and to death. 

34 And he said, I tell thee, Peter, 
the cock shall not crow this day, be- 
fore that thou shalt thrice deny that 
thou knowest me. 

35 And he said unto them, When 
I sent you without purse, and scrip, 
and shoes, lacked ye any thing ? And 
they said, Nothing. 

36 Then said he unto them, But 
now, he that hath a purse, let him 
take it, and likewise his scrip : and he 
that hath no sword, let him sell his 
garment, and buy one. 



ch. xiii. 36—38. 
36 Simon Peter said unto him, 
Lord, whither goest thou ? Jesus an- 
swered him, Whither I go, thou canst 
not follow me now ; but thou shalt 
follow me afterward. 



37 Peter said unto him, Lord, why 
cannot I follow thee now 1 I will lay 
down my life for thy sake. 

38 Jesus answered him, Wilt thou 
lay down thy life for my sake ? Verily, 
verily, I say unto thee, The cock shall 
not crow, till thou hast denied me 
thrice. 



us of the fate of the king of Babylon, thus foretells the destruction of his family : — 
Prepare slaughter for his children, Sec. Isa. xiv. 21. The prophet Jeremiah in like 
manner foretells the approaching destruction of the children of Zion : Call for the 
mourning women, that they may come : and send for cunning women ; and let them 
make haste, and take up a wailing, &c. Jer. ix. 17, 18. There, matter of sorrow is pre- 
dicted, by commanding the common attendants on mourning and lamentation to be gotten 
in readiness ; here, warning is given of the most imminent dangers, by orders to make 
the customary preparation against violence, and to account a weapon more necessary than 
a garment. Campbell, in loc. 



422 



HARMONY OF 



[part VIII. 



§ 136. Jesus foretells the fall of Peter, and the dispersion of the Twelve. 



MATTHEW. 



MAKK. 



§ 137. The Lord's Supper, (evening introducing 



ch. xxvi. 26—29. 

26 And as they were eating, Jesus 
took bread, and blessed it, and brake 
it, and gave it to the disciples, and 
said, Take, eat ; this is my body. 

27 And he took the cup, and gave 
thanks, and gave it to them, saying, 
Drink ye all of it ; 

28 For this is my blood of the new 
testament, which is shed for many for 
the remission of sins. 



ch. xiv. 22—25. 

22 And as they did eat, Jesus took 
bread, and blessed, and brake it, and 
gave to them, and said, Take, eat : 
this is my body. 

23 And he took the cup, and when 
he had given thanks, he gave it to 
them : and they all drank of it. 

24 And he said unto them, This 
is my blood of the new testament, 
which is shed for many. 



Matt. xxvi. 26 — 29, &c] This account of the institution of the Lord's Supper is 
corroborated by that of Paul, in 1 Cor. xi. 23 — 25, which is usually inserted by Harmo- 
nists in this place as parallel testimony ; but as the plan of this "work leads me to deal 
with the four Gospels alone, the insertion of other parts of Scripture in the text, here and 
elsewhere, is omitted. 

Matt. xxvi. 26, as they were eating.'] The Evangelists have determined, by some 
general expressions, the order of the following events between the sitting down to the 
paschal supper, and the going to Gethsemane. Before the eating of the paschal lamb, 
Jesus rises from supper to wash the disciples' feet. John xiii. 1, 4. While they are 
eating, a declaration is made of Judas's treachery, and the bread is instituted, Matt. 
xxvi. 21, 26. See also Mark. After, the cup is instituted, Luke xxii. 20 ; 1 Cor. xi. 
25. But as to the particular and precise order of the facts and discourses during this 
period, Pilkington's words relating to one of them are applicable to all. " It is ob- 
servable that St. Luke mentions the institution of the communion before the declara- 
tion of Judas's treachery ; whereas the other Evangelists place these in a different 
order. But it is a liberty I think very allowable in any historian, to neglect taking notice 
of the exact order of all the facts, when he is only giving a general account of what was 
done at a certain time. And if so, whichsoever was the true successive order, there can 
be no just imputation upon any of the Evangelists for neglecting to observe it in the nar- 
ration." Harm, p. 52. Newcome. 

Matt. xxvi. 28, my Mood of the new testament.'] The use of the word testament, 
(diatheke,) in a sense involving also the idea of a covenant, and in connexion with the 
circumstances of a compact, has greatly perplexed many English readers of the Bible. 
The difficulty occurs in Matt. 26. 28, and the parallel places, where our Lord employs the 
word testament, or last will, in connexion with the sacrificial shedding of his own blood ; 
a ceremony which, by means of a suitable animal, usually was adopted among the 
ancients, upon the making of the most solemn engagements ; and instead of which, 
the mutual partaking of the sacrament of the Lord's Supper, by the contracting parties, 
was substituted among Christians in later times. The same embarrassment occurs, 
perhaps in a greater degree, in the exposition of several passages in the eighth and ninth 
chapters of the Epistle to the Hebrews, (manifestly written by a profound lawyer, be he 
Paul or Apollos), where he uses language applicable indifferently both to a covenant inter 



sec. 136, 137.] 



THE GOSPELS. 



423 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 

ch. xxii. 31—38. 

37 For I say unto you, that this 
that is written must yet be accom- 
plished in me, And he was reckoned 
among the transgressors : * for the 
things concerning me have an end. 

38 And they said, Lord, behold, 
here are two swords. And he said 
unto them, It is enough. 



JOHN. 



the sixth day of the week.) Jerusalem. 



ch. xxii. 19—20; 

19 And he took bread, and gave 
thanks, and brake it, and gave unto 
them, saying, This is my body which 
is given for you : this do in remem- 
brance of me. 

20 Likewise also the cup after sup- 
per, saying, This cup is the new 
testament in my blood, which is shed 
for you. 



* Isa. liii. 12. 



vivos and a last will. For with us, a testament is simply a declaration of the last will of 
the testator, in regard to the disposition of his property after his decease, irrespective of 
any consent, or even knowledge, at the time, on the part of him to whom the estate 
is given ; while a covenant requires the mutual consent of both parties, as essential to its 
existence. The one is simply the ultima voluntas of an individual, the other is the 
aggregatio mentium of both or all. 

The solution of this difficulty belongs rather to theologians, whose province it is by no 
means intended here to invade ; but perhaps a reference to the laws and usages in force in 
Judea in the times of our Saviour and his Apostles may furnish some aid, which a lawyer 
might contribute without transgressing the limit of his profession. 

It is first to be observed that the municipal laws of Greece and Rome were strikingly 
similar ; those of Greece having been freely imported into the Roman jurisprudence. 
In like manner, the similarity of the Grecian laws and usages with those extant in Asia 
Minor, indicated a common origin ; and thus, what Greece derived from Egypt and 
the states of Asia Minor, these states, after many ages, received again as the laws of their 
Roman masters. It should also be remembered that Palestine had been reduced to a 
Roman province some years before the time of our Saviour ; long enough, indeed, to have 
become familiar with Roman laws and usages, even had they been previously unknown ; 
and that Paul, to whom the Epistle to the Hebrews is generally attributed, was himself a 
thorough-bred lawyer, well versed in the customs of his country, whether ancient or 
modern. Among those nations, the civil magistrate often exercised the functions of the 
priesthood, these dignities being in some respects identical ; and thus, whatever was 
transacted before the magistrate, might naturally seem to partake of the character of 
an act of religion. Covenants were always made with particular formalities, and to 
those of graver nature, religious solemnities were often superadded. They were frequently 
confirmed by an oath, the most solemn form of which was taken standing before the altar ; 
and whosoever swore by the altar, swore by the sacrifice thereon, and was held as firmly 
bound as though he had passed between the dismembered parts of the victim. Of the 
latter kind was the oath, by which God confirmed his covenant with Abraham (Gen. xv.) 
when the visible light of his presence passed between the pieces which the patriarch had 
divided and laid " each piece one against another." 



424 



HARMONY OF 



[part VIII- 



§ 137. The Lord's Supper, (evening introducing 



MATTHEW. 

ch. xxvi. 26—29. 

29 But I say unto you, I will not 

drink henceforth of this fruit of the 

vine, until that day when I drink it 

new with you in my Father's kingdom. 



MAEK. 

ch. xiv. 22 — 25. 
25 Verily, I say unto you, I will 
drink no more of the fruit of the vine, 
until that day that I drink it new in 
the kingdom of God. 



138. Jesus comforts his disciples. The Holy Spirit promised. 



With these things in view, we may now look at some of the modes of transferring 
property, practised by the nations alluded to. 

Among the methods of alienation or sale of property by the owner, in his lifetime, was 
that which in the Roman law was termed mancipatio j a mode by which the vendor 
conveyed property to the purchaser, each party being present, either in person or by his 
agent, representative, or factor. Five witnesses were requisite, one of whom was called 
libripens, or the balance-holder. This form had its origin in the sale of goods by weight, 
but was gradually extended to all sales ; and the practice was for the buyer to strike the 
balance with a piece of money called a sestertius, which was immediately paid over to the 
vendor as part of the price ; and hence the expression per ces et libram vendere. 

Wills or testaments were made with great solemnity. One method among the Romans, 
probably common, in its principal traits, to the other nations before mentioned, was termed 
the testament per ces et libram, it being effected in the form of a sale. This mode seems 
to have been resorted to whenever the estate was given to a stranger, (hares extraneus,) to 
the exclusion of the liceres suns, or necessarius, or, as we should say, the heir at law ; and 
it was founded on a purchase of the estate by the adopted heir, who succeeded to the pri- 
vileges of the child. The forms of a sale by mancipatio were therefore scrupulously 
observed ; the presence and agreement of the purchaser, either in person or by his repre- 
sentative or negotiator, being necessary to its validity. The reason for requiring this form 
was because it involved a covenant on the part of the adopted heir or legatee, by which he 
became bound to pay all the debts of the testator. Having entered into this covenant, he 
had the best possible title in law to the inheritance, namely, that of a purchaser for a 
valuable consideration. Among the Greeks, and probably among the Romans also, this 
was transacted in the presence of a magistrate, who sanctioned it by his sentence of 



sbc. 137, 138.] 



THE GOSPELS. 



425 



the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 



(evening introducing the sixth day of the week.) Jerusalem. 



CH. XIV. 1 31. 

Let not your heart be troubled : ye 
believe in God, believe also in me. 

2 In my Father's house are many 
mansions : if it were not so, I would 
have told you. I go to prepare a 
place for you. 

3 And if I go and prepare a place 
for you, I will come again and receive 
you unto myself ; that where I am, 
there ye may be also. 

4 And whither I go ye know, and 
the way ye know. 

5 Thomas saith unto him, Lord, 
we know not whither thou goest ; and 
how can we know the way ? 

6 Jesus saith unto him, I am the 
way, and the truth, and the life : no 
man cometh unto the Father, but by 
me. 

7 If ye had known me, ye should 
have known my Father also : and 
from henceforth ye know him, and 
have seen him. 



approval. This was the most ancient form of a will; and it does not seem to have heen 
abrogated until the time of Constantine. 

Now, when our Saviour speaks of the new testament in his blood, or of his blood of the 
new testament, and when Paul uses similar forms of expression may not the figure have 
reference to the custom above stated ? And if so, may not this custom guide us to the 
true meaning of the words ? Does it intimate to us that the promised inheritance was 
first given to man, as it were by a testament in this ancient form, upon a covenant of his 
own perfect obedience to every part of the law of God ; that having broken this covenant, 
his title became forfeited; that the inheritance was afterwards promised, in the same 
manner, to every one, Jew or Gentile, upon a new covenant and condition, namely of a 
true faith in Christ ; a faith evinced in the fruits of a holy life ; that this inheritance by a 
new testament and covenant was negociated, as it were, and obtained for man by the 
mediation of Jesus Christ, (" the mediator of the new testament," Heb. 9. 15,) as the re- 
presentative of all who should accept it by such faith, and their surety for the performance 
of its conditions ; that it was purchased by his obedience and solemnized by the sacrifice of 
himself as the victim ? 

This solution is suggested with much diffidence. That it carries these passages clear of 
all difficulty is not pretended. The very nature of the subject renders it difficult of illus- 
tration by any reference to human affairs; and the embarrassment is proportionally 
increased, whenever the simile is pressed beyond its principal point of resemblance. 

See Ayliffe's Pandect, pp. 349, 393, *367-*369. Book iii. tit. xii. xv. Leges Attica, 
De Testamentis, &c. tit. vi. S. Petit. Comm. in Leges Attic, p. 479-481. Justin, Inst, 
lib. 2. tit. 10, § 1. Ibid. tit. 19, § 5, 6. Cooper's Justinian, p. 487. Cod. lib. 6. tit. 23, 
1. 15. Fuss's Roman Antiq. ch. 1, § 87, 97, 103, 107, 183. Michaelis, LL. Moses, vol. 
4, art. 302. Bp. Patrick, quoted in Bush's Illustrations, p. 254. 



426 



HARMONY OF 



[part VIII. 



jJtgS^jTesus comforts his disciples. The Holy Spirit promised. 
MATTHEW. ^A^ 



sec. 138.] 



THE GOSPELS. 



427 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 
ch. xiv. 1 — 31. 

8 Philip saith unto him, Lord, 
shew us the Father, and it sufficeth 
us. 

9 Jesus saith unto him, Have I 
been so long time with you, and yet 
hast thou not known me, Philip 1 he 
that hath seen me, hath seen the 
Father ; and how sayest thou then, 
Shew us the Father ? 

10 Believest thou not that I am in 
the Father, and the Father in me? 
the words that I speak unto you, I 
speak not of myself : but the Father, 
that dwelleth in me, he doeth the 
works. 

11 Believe me that I am in the 
Father, and the Father in me : or else 
believe me for the very works' sake. 

12 Verily, verily, I say unto you, 
He that believeth on me, the works 
that I do shall he do also; and greater 
works than these shall he do ; because 
I go unto my Father. 

13 And whatsoever ye shall ask in 
my name, that will I do, that the 

I Father may be glorified in the Son. 

14 If ye shall ask any thing in my 
: name, I will do it. 

15 If ye love me, keep my com- 
mandments : 

16 And I will pray the Father, 
and he shall give you another Com- 
forter, that he may abide with you for 
ever; 

17 Even the Spirit of truth ; whom 
the world cannot receive, because it 
seeth him not, neither knoweth him : 
but ye know him ; for he dwelleth 
with you, and shall be in you. 

18 1 will not leave you comfortless : 
I will come to you. 

19 Yet a little while, and the world 
seeth me no more ; but ye see me : 
because I live, ye shall live also. 

20 At that day ye shall know that 
I am in my Father, and ye in me, and 
I in you. 

21 He that hath my command- 
ments, and keepeth them, he it is 
that loveth me : and he that loveth 
me, shall be loved of my Father, and 
I will love him, and will manifest 
myself to him. 

22 Judas saith unto him, (not 



428 



HARMONY OF 



[part VIII. 



138. Jesus comforts his disciples. The Holy Spirit promised. 



MATTHEW. 



MAEK. 



§ 139. Christ the true Vine. His disciples hated by the world. 



sec. 138, 139.] 



THE GOSPELS. 



429 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 

CH. XIV. 1 31. 

Iscariot) Lord, how is it that thou 
wilt manifest thyself unto us, and not 
unto the world ? 

23 Jesus answered and said unto 
him, If a man love me, he will keep 
my words : and my Father will love 
him, and we will come unto him, and 
make our abode with him. 

24 He that loveth me not, keepeth 
not my sayings : and the word which 
ye hear is not mine, but the Father's 
which sent me. 

25 These things have I spoken unto 
you, beings present with you. 

26 But the Comforter, which is the 
Holy Ghost, whom the Father will 
send in my name, he shall teach you 
all things, and bring all things to your 
remembrance, whatsoever I have said 
unto you. 

27 Peace I leave with you, my 
peace I give unto you : not as the 
world giveth, give I unto you. Let 
not your heart be troubled, neither let 
it be afraid. 

28 Ye have heard how I said unto 
you, I go away, and come again unto 
you. If ye loved me, ye would re- 
joice, because I said, I go unto the 
Father : for my Father is greater 
than I. 

29 And now I have told you before 
it come to pass, that when it is come 
to pass, ye might believe. 

30 Hereafter I will not talk much 
with you : for the prince of this world 
cometh, and hath nothing in me. 

31 But that the world may know 
that I love the Father ; and as the 
Father gave me commandment, even 
so I do. Arise, let us go hence. 



(evening introducing the sixth day of the week.) Jerusalem. 



ch. xv. 1 — 27. 

1 am the true vine, and my Father 
is the husbandman. 

2 Every branch in me that beareth 
not fruit, he taketh away : and every 
branch that beareth fruit, he purgeth 
it, that it may bring forth more fruit. 

3 Now ye are clean through the 
word which I have spoken unto you. 

4 Abide in me, and I in you. As 



430 



HARMONY OF 



[part VIII. 



§ 139. Christ the true Vine. His disciples hated by the world. 

MARK. 



MATTHEW. 






sec. 139.] 



THE GOSPELS. 



431 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 

ch. xv. 1 — 27. 

the branch cannot bear fruit of itself, 

except it abide in the vine : no more 

can ye, except ye abide in me. 

5 I am the vine, ye are the branches : 
He that abideth in me, and I in him, 
the same bringeth forth much fruit : 
for without me ye can do nothing. 

6 If a man abide not in me, he is 
cast forth as a branch, and is with- 
ered ; and men gather them, and cast 
them into the fire, and they are 
burned. 

7 If ye abide in me, and my words 
abide in you, ye shall ask what ye 
will;, and it shall be done unto you. 

8 Herein is my Father glorified, 
that ye bear much fruit ; so shall ye 
be my disciples. 

9 As the Father hath loved me, 
so have I loved you : continue ye in 
my love. 

10 If ye keep my commandments, 
ye shall abide in my love ; even as I 
have kept my Father's command- 
ments, and abide in his love. 

11 These things have I spoken unto 
you, that my joy might remain in you, 
and that your joy might be full. 

12 This is my commandment, That 
ye love one another, as I have loved you. 

13 Greater love hath no man than 
this, that a man lay down his life for 
his friends. 

14 Ye are my friends, if ye do 
whatsoever I command you. 

15 Henceforth I call you not ser- 
vants ; for the servant knoweth not 
what his lord doeth : but I have called 
you friends ; for all things that I have 
heard of my Father, I have made 
known unto you. 

16 Ye have not chosen me, but 
I have chosen you, and ordained you, 
that ye should go and bring forth 
fruit, and that your fruit should re- 
main : that whatsoever ye shall ask 
of the Father in my name, he may 
give it you. 

17 These things I command you, 
that ye love one another. 

18 If the world hate you, ye know 
that it hated me before it hated you. 

19 If ye were of the world, the 
world would love his own ; but be- 



432 



HARMONY OF 



[part VIII. 



139. Christ the true Vine. His disciples hated by the world. 



MATTHEW. 



MABK. 



140. Persecution foretold. Further promise of the Holy Spirit. 



sec. 139, 140.] 



THE GOSPELS. 



433 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 

ch. xv. 1 — 27. 
cause ye are not of the world, but I 
have chosen you out of the world, 
therefore the world hateth you. 

20 Remember the word that I said 
unto you, The servant is not greater 
than his lord. If they have persecuted 
me, they will also persecute you : if 
they have kept my saying, they will 
keep yours also. 

21 But all these things will they 
do unto you for my name's sake, be- 
cause they know not him that sent 
me. 

22 If I had not come and spoken 
unto them, they had not had sin : but 
now they have no cloak for their sin. 

23 He that hateth me, hateth my 
Father also. 

24 If I had not done among them 
the works which none other man did, 
they had not had sin : but now have 
they both seen, and hated both me 
and my Father. 

25 But this cometh to pass, that the 
word might be fulfilled that is written 
in their law, They hated me without 
a cause.* 

26 But when the Comforter is come, 
whom I will send unto you from the 
Father, even the Spirit of truth, which 
proceedeth from the Father, he shall 
testify of me. 

27 And ye also shall bear witness, 
because ye have been with me from 
the beginning. 



(evening introducing the sixth day of the week.) Jerusalem. 



ch. xvi. 1 — 33. 
These things have I spoken unto 
you, that ye should not be offended. 

2 They shall put you out of the 
synagogues : yea, the time cometh, 
that whosoever killeth you, will think 
that he doeth God service. 

3 And these things will they do 
unto you, because they have not 
known the Father, nor me. 

4 But these things have I told you, 
that when the time shall come, ye may 
remember that I told you of them. 
And these things I said not unto you 



* Ps. lxix. ^ 



434 



HAKMONY OF 



[part VIII. 



§ 140. Persecution foretold. Further promise of the Holy Spirit. 



MATTHEW. 



MABK. 



sec. 140.] 



THE GOSPELS. 



435 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 
ch. xvi. 1 — 33. 
at the beginning because I was with 
you. 

5 But now I go my way to him that 
sent me, and none of you asketh me, 
Whither goest thou 1 

6 But because I have said these 
things unto you, sorrow hath filled 
your heart. 

7 Nevertheless, I tell you the 
truth : It is expedient for you that 
I go away : for if I go not away, the 
Comforter will not come unto you ; 
but if I depart, I will send him unto 
you. 

8 And when he is come, he will 
reprove the world of sin, and of 
righteousness, and of judgment : 

9 Of sin, because they believe not 
on me ; 

10 Of righteousness, because I go 



Father, and 



y e 



see me no 



to my 
more ; 

11 Of judgment, because the prince 
of this world is judged. 

12 I have yet many things to say 
unto you, but ye cannot bear them 
now. 

13 Howbeit, when he, the Spirit of 
truth is come, he will guide you into 
all truth ; for he shall not speak of 
himself ; but whatsoever he shall 
hear, that shall he speak : and he will 
shew you things to come. 

14 He shall glorify me : for he 
shall receive of mine, and shall shew 
it unto you. 

15 All things that the Father hath 
are mine : therefore said I, that he 
shall take of mine, and shall shew it 
unto you. 

16 A little while, and ye shall not 
see me : and again, a little while, and 
ye shall see me, because I go to the 
Father. 

17 Then said some of his disciples 
among themselves, What is this that 
he saith unto us, A little while, and 
ye shall not see me : and again, a 
little while, and ye shall see me ; 
and, Because I go to the Father 1 

18 They said therefore, What is 
this that he saith, A little while ? 
we cannot tell what he saith. 

19 Now Jesus knew that they were 

f f 2 



436 



HARMONY OF 



[part VIII. 



§ 140. Persecution foretold. Further promise of the Holy Spirit. 



MATTHEW. 



MARK. 



SEC. 140.] 



THE GOSPELS. 



437 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 



. JOHN. 

ch. xvi. 1 — 33. 
desirous to ask him, and said unto 
them, Do ye inquire among yourselves 
of that I said, A little while, and ye 
shall not see me : and again, a little 
while, and ye shall see me ? 

20 Verily, verily, I say unto you, 
that ye shall weep and lament, but 
the world shall rejoice : and ye shall 
be sorrowful, but your sorrow shall be 
turned into joy. 

21 A woman when she is in travail 
hath sorrow, because her hour is 
come : but as soon as she is delivered 
of the child, she remembereth no more 
the anguish, for joy that a man is 
born into the world. 

22 A,nd ye now therefore have sor- 
row : but I will see you again, and 
your heart shall rejoice, and your joy 
no man taketh from you. 

23 And in that day ye shall ask 
me nothing. Verily, verily, I say 
unto you, Whatsoever ye shall ask 
the Father in my name, he will give 
it you. 

24 Hitherto have ye asked nothing 
in my name : ask, and ye shall re- 
ceive, that your joy may be full. 

25 These things have I spoken 
unto you in proverbs : but the time 
cometh when I shall no more speak 
unto you in proverbs, but I shall shew 
you plainly of the Father. 

26 At that day ye shall ask in my 
name : and I say not unto you, that I 
will pray the Father for you : 

27 For the Father himself loveth 
you, because ye have loved me, and 
have believed that I came out from 
God. 

28 I came forth from the Father, 
and am come into the world : again, 
I leave the world, and go to the 
Father. 

29 His disciples said unto him, Lo, 
now speakest thou plainly, and speak- 
est no proverb. 

30 Now are we sure that thou 
knowest all things, and needest not 
that any man should ask thee : by 
this we believe that thou earnest forth 

; from God. 

31 Jesus answered them, Do ye 
i now believe % 



438 



HARMONY OF 



[part VIII. 



140. Persecution foretold. Further promise of the Hoi)'' Spirit. 



MATTHEW. 



MABK, 



141. Christ's last prayer with his disciples, (evening 



sec. 140, 141.] 



THE GOSPELS. 



439 



(evening introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 
ch. xvi. 1 — 33. 

32 Behold, the hour cometh, yea, 
is now come, that ye shall be scat- 
tered every man to his own, and 
shall leave me alone : and yet I am 
not alone, because the Father is with 
me. 

33 . These things I have spoken unto 
you, that in me ye might have peace. 
In the world ye shall have tribulation, 
but be of good cheer: I have over- 
come the world. 



introducing the sixth day of the week.) Jerusalem. 



I 



ch. xvii. 12 6. 
These words spake Jesus, and 
lifted up his eyes to heaven, and said, 
Father, the hour is come ; glorify thy 
Son, that thy Son also may glorify 
thee : 

2 As thou hast given him power 
over all flesh, that he should give 
eternal life to as many as thou hast 
given him. 

3 And this is life eternal, that they 
might know thee the only jtrue God, 
and Jesus Christ whom thou hast sent. 

4 I have glorified thee on the earth : 
I have finished the work which thou 
gavest me to do. 

5 And now, Father, glorify thou 
me with thine own self, with the glory 
which I had with thee before the 
world was. 

6 I have manifested thy name unto 
the men which thou gavest me out of 
the world : thine they were, and thou 
gavest them me ; and they have kept 
thy word. 

7 Now they have known that all 
things whatsoever thou hast given me 
are of thee : 

8 For I have given unto them the 
words which thou gavest me ; and 
they have received them, and have 
known surely that I came out from 
thee, and they have believed that thou 
didst send me. 

9 I pray for them : I pray not for 
the world, but for them which thou 
hast given me ; for they are thine. 

10 And all mine are thine, and 
thine are mine ; and I am glorified in 
them. 

11 And now I am no more in the 



440 



HARMONY OF 



[part VIII. 



§ 141. Christ's last prayer with his disciples, (evening 



MATTHEW. 



MAKK. 



SEC. 141.] 



THE GOSPELS. 



Ml 



introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 

ch. xvii. 1 — 26. 
world, but these are in the world, and 
I come to thee. Holy Father, keep 
through thine own name those whom 
thou hast given me, that they may be 
one, as we are. 

12 While I -was with them in the 
world, I kept them in thy name : 
those that thou gavest me I have 
kept, and none of them is lost, but 
the son of perdition ; that the scripture 
might be fulfilled.* 

13 And now come I to thee, and 
these things I speak in the world, 
that they might have my joy fulfilled 
in themselves. 

14 I have given them thy word ; 
and the world hath hated them, be- 
cause they are not of the world, even 
as I am not of the world. 

15 I pray not that thou shouldest 
take them out of the world, but that 
thou shouldest keep them from the 
evil. 

16 They are not of the world, even 
as I am not of the world. 

17 Sanctify them through thy truth : 
thy word is truth. 

18 As thou hast sent me into the 
world, even so have I also sent them 
into the world. 

19 And for their sakes I sanctify 
myself, that they also might be sancti- 
fied through the truth. 

20 Neither pray I for these alone ; 
but for them also which shall believe 
on me through their word : 

21 That they all may be one ; as 
thou, Father, art in me, and I in thee, 
that they also may be one in us : that 
the world may believe that thou hast 
sent me. 

22 And the glory which thou gavest 
me, I have given them ; that they may 
be one, even as we are one ; 

23 I in them, and thou in me, that 
they may be made perfect in one ; and 
that the world may know that thou 
hast sent me, and hast loved them as 
thou hast loved me. 

24 Father, I will that they also 
whom thou hast given me be with me 



* Ps. xli. 9, and cix. 8, 17. 



u-z 



HARMONY OF 



[part VIII. 



§ 141. Christ's last prayer with his disciples, (evening 



MATTHEW. 



MAKK. 



§ 142. The agony in Gethsemane. (evening 



ch. xxvi. 30, 36—46. 
30 And when they had sung a 
hymn, they went out into the mount 
of Olives. 

36 Then cometh Jesus with them 
unto a place called Gethsemane, and 
saith unto the disciples, Sit ye here, 
while I go and pray yonder. 

37 And he took with him Peter, 
and the two sons of Zebedee, and 
began to be sorrowful and very heavy. 

38 Then saith he unto them, My 
soul is exceeding sorrowful, even unto 
death : tarry ye here, and watch with 
me. 

39 And he went a little further, 
and fell on his face, and prayed, saying, 

my Father, if it be possible, let this 
cup pass from me : nevertheless, not as 

1 will, but as thou wilt. 



ch. xiv. 26, 32—42. 
26 And when they had sung an 
hymn, they went out into the mount 
of Olives. 

32 And they came to a place which 
was named Gethsemane : and he saith 
to his disciples, Sit ye here, while I 
shall pray. 

33 And he taketh with him Peter, 
and James, and John, and began to be 
sore amazed, and to be very heavy ; 

34 And saith unto them, My soul 
is exceeding sorrowful unto death : 
tarry ye here, and watch. 

35 And he went forward a little, 
and fell on the ground, and prayed 
that, if it were possible, the hour 
might pass from him. 

36 And he said, Abba, Father, all 
things are possible unto thee ; take 
away this cup from me : nevertheless, 
not what I will, but what thou wilt. 



Luke xxii. 44, as it were great drops of blood.'] The strangeness of such a profusion 
of blood has been urged, first, against the probability, and then against the truth, of the 
narrative. But learned men have related instances of mental agony so great as to force the 
blood through the pores ; and if this has ever occurred, it may well be believed to have 
occurred in the present case. See Bloomfield and A. Clarke, in loc. It should be ob- 



sec. 141, 142.] 



THE GOSPELS. 



443 



introducing the sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 
ch. xvii. 1 — 26. 
where I am ; that they may behold 
my glory which thou hast given me : 
for thou lovedst me before the founda- 
tion of the world. 

25 righteous Father, the world 
hath not known thee : but I have 
known thee, and these have known 
that thou hast sent me. 

26 And I have declared unto them 
thy name, and will declare it : that 
the love wherewith thou hast loved 
me, may be in them, and I in them. 



introducing the sixth day of the week.) Mount of Olives . 



ch. xxii. 39—46. 

39 And he came out, and went, as 
he was wont, to the mount of Olives ; 
and his disciples also followed him. 

40 And when he was at the place, 
he said unto them, Pray that ye enter 
not into temptation. 



41 And he was withdrawn from 
them about a stone's cast, and kneeled 
down, and prayed, 

42 Saying, Father, if thou be 
willing, remove this cup from me : 
nevertheless, not my will, but thine, 
be done. 

43 And there appeared an angel 
unto him from heaven, strengthening 
him. 

44 And being in an agony, he 
prayed more earnestly : and his sweat 
was as it were great drops of blood 
falling down to the ground. 

45 And when he rose up from 



ch. xvm. 1. 
When Jesus had spoken these 
words, he went forth with his disci- 
ples over the brook Cedron, where 
was a garden, into the which he en- 
tered, and his disciples. 



served, however, that Luke does not directly affirm that it was blood. He only compares 
the sweat to that of blood, using a term of similitude, {quasi grumi sanguinis — Beza : 
tanquam demissiones sanguinis — Tremellius; sicut guttae sanguinis — Vulg. and Molinwusj) 
which may signify no more than that the drops of sweat were as large as drops of blood, 
which, from its viscidity, are very large. 



444 



HARMONY OF 



[part VIII. 



142. The agony in Gethsemane. (evening 



MATTHEW. 

ch. xxvi. 30, 36—46. 

40 And he cometh unto the disci- 
ples, and findeth them asleep, and 
saith unto Peter, What ! could ye not 
watch with me one hour ? 

41 Watch and pray, that ye enter 
not into temptation : the spirit indeed 
is willing, but the flesh is weak. 

42 He went away again the second 
time, and prayed, saying, my 
Father, if this cup may not pass away 
from me, except I drink it, thy will 
be done. 

43 And he came and found them 
asleep again : for their eyes were 
heavy. 

44 And he left them, and went 
away again, and prayed the third 
time, saying the same words. 

45 Then cometh he to his disciples, 
and saith unto them, Sleep on now, 
and take your rest : behold, the hour 
is at hand, and the Son of man is be- 
trayed into the hands of sinners. 

46 Rise, let us be going : behold, 
he is at hand that doth betray me. 



MARK. 
ch. xiv. 26, 32—42. 

37 And he cometh, and findeth 
them sleeping, and saith unto Peter, 
Simon, sleepest thou ? couldest not 
thou watch one hour 1 

38 Watch ye and pray, lest ye 
enter into temptation. The spirit truly 
is ready, but the flesh is weak. 

39 And again he went away, and 
prayed, and spake the same words. 



40 And when he returned, he found 
them asleep again, (for their eyes 
were heavy ;) neither wist they what 
to answer him. 



41 And he cometh the third time, 
and saith unto them, Sleep on now, 
and take your rest : it is enough, the 
hour is come ; behold, the Son of 
man is betrayed into the hands of sin- 
ners. 

42 Rise up, let us go ; lo, he that 
betrayeth me is at hand. 



143. Jesus betrayed and made prisoner, (evening 



ch. xxvi. 47 — 56. 

47 And while he yet spake, lo, 
Judas, one of the twelve, came, and 
with him a great multitude with 
swords and staves, from • the chief 
priests and elders of the people. 

48 Now, he that betrayed him, gave 
them a sign, saying, Whomsoever I 
shall kiss, that same is he ; hold him 
fast. 

49 And forthwith he came to Jesus, 
and said, Hail, Master ; and kissed him. 

50 And Jesus said unto him, Friend, 
wherefore art thou come ? Then came 
they, and laid hands on Jesus, and 
took him. 



ch. xiv. 43 — 52. 

43 And immediately while he yet 
spake, cometh Judas, one of the 
twelve, and with him a great multi- 
tude with swords and staves, from the 
chief priests, and the scribes, and the 
elders. 

44 And he that betrayed him, had 
given them a token, saying, Whom- 
soever I shall kiss, that same is he ; 
take him, and lead him away safely. 

45 And as soon as he was come, he 
goeth straightway to him, and saith, 
Master, Master ; and kissed him. 

46 And they laid their hands on 
him, and took him. 



' Luke xxii. 45, sleeping for sorrow] No other Evangelist mentions the cause of their 
slumber, except Luke, who ascribes it to their sorrow. It is observable, that Luke was a 
physician, (Col. iv. 1 4,) and therefore well knew that deep mental distress frequently induced 
sleep. To this cause may perhaps be referred the fact, that persons condemned to die are 
often waked from sound sleep by the executioner. The internal evidence here afforded of 



sec. 142, 143.] 



THE GOSPELS. 



445 



INTRODUCING THE SIXTH DAY OF THE WEEK.) Moilllt of OUveS. 



LUKE. 

ch. xxn. 39—46. 
prayer, and was come to his disciples, 
he found them sleeping for sorrow, 



46 And said unto them, Why sleep 
ye ? rise and pray, lest ye enter into 



JOHN. 



temptation. 



introducing the sixth day of the week.) Mount of 



ch, xxn. 47 — 53. 
47 And while he yet spake, behold 
a multitude, and he that was called 
Judas, one of the twelve, went before 
them, and drew near unto Jesus to 
kiss him. 



48 But Jesus said unto him, Judas, 
betrayest thou the Son of man with a 
kiss? 

49 When they which were about 
him, saw what would follow, they 
said unto him, Lord, shall we smite 
with the sword 1 



ch. xviii. 21 — 2. 

2 And Judas also, which betrayed 
him, knew the place : for Jesus oft- 
times resorted thither with his dis- 
ciples. 

3 Judas then, having received a 
band of men and officers from the 
chief priests and Pharisees, cometh 
thither with lanterns, and torches, and 
weapons. 

4 Jesus therefore, knowing all 
things that should come upon him, 
went forth, and said unto them, Whom 
seek ye 1 

5 They answered him, Jesus of 
Nazareth. Jesus saith unto them, I 
am lie. And Judas also, which be- 
trayed him, stood with them. 

6 As soon then as he had said unto 



the truth of Luke's narrative, is corroborated by his notice of the bloody sweat, ver. 44, 
and of the miraculous healing of the ear of Malchus, ver. 51 ; facts which are not related by 
any other Evangelist, but which would naturally attract the attention of a physician. 

John xviii. 5, I am he.] In the order of events, Jesus first voluntarily discriminates 
himself; after which Judas gives the agreed sign to his enemies. Newcome. 



446 



HARMONY OF 



[PAItT VIII. 



§ 143. Jesus betrayed and made prisoner, (evening 



MATTHEW. 

ch. xxvi. 47 — 56. 



51 And behold, one of them which 
were with Jesus, stretched out his 
hand, and drew his sword, and struck 
a servant of the high priest, and smote 
off his ear. 

52 Then said Jesus unto him, Put 
up again thy sword into his place : 
for all they that take the sword, shall 
perish with the sword.* 

53 Thinkest thou that I cannot 
now pray to my Father, and he shall 
presently give me more than twelve 
legions of angels ? 

54 But how then shall the scriptures 
be fulfilled, that thus it must be ? 

55 In that same hour said Jesus to 
the multitudes, Are ye come out as 
against a thief with swords and staves 
for to take me ? I sat daily with you 
teaching in the temple, and ye laid 
no hold on me. 

56 But all this was done, that the 
scriptures of the prophets might be 
fulfilled. 

Then all the disciples for- 
sook him, and fled. 



MARK. 

ch. xiv. 43 — 52. 



47 And one of them that stood by, 
drew a sword, and smote a servant of 
the high priest, and cut off his ear. 



48 And Jesus answered and said 
unto them, Are ye come out as against 
a thief, with swords and with staves 
to take me ? 

49 I was daily with you in the 
temple, teaching, and ye took me not : 
but the scriptures must be fulfilled. 



50 And they all forsook him and 
fled. 

51 And there followed him a certain 
young man, having a linen cloth cast 
about his naked hody ; and the young 
men laid hold on him. 

52 And he left the linen cloth, and 
fled from them naked. 



§ 144. Jesus before Caiaphas. Peter thrice denies him. (night 



ch. xxvi. 57, 58, 69—75. 
57 And they that had laid hold on 
Jesus, led him away to Caiaphas the 



ch. xiv. 53, 54, 66—72. 
53 And they led Jesus away to the 
high priest : and with him were as- 



Gen. ix. 6. 



John xviii. 10, Simon Peter.] Lenfant and Bp. Pearce think that Peter was named 
by John, because he was then dead ; and that he was not named by the other Evangelists 
because when they wrote he was living, and the action might have subjected him to 
public justice, or at least to reproach. Newcome. 



sec. 143, 144.] 



THE GOSPELS. 



447 



INTRODUCING THE SIXTH DAY OF THE WEEK.) MoUflt of 



LUKE. 

ch. xxii. 47 — 53. 



50 And one of them smote the ser- 
vant of the high priest, and cut off his 
right ear. 



51 And Jesus answered and said, 
Suffer ye thus far. And he touched 
his ear, and healed him, 



52 Then Jesus said unto the chief 
priests, and captains of the temple, 
and the elders which were come to 
him, Be ye come out as against a 
thief, with swords and staves 1 

53 When I was daily with you in 
the temple, ye stretched forth no hands 
against me : but this is your hour, and 
the power of darkness. 



JOHN. 

ch. xviii. 2 — 12. 
them, I am he, they went backward, 
and fell to the ground. 

7 Then asked he them again, Whom 
seek ye ? And they said, Jesus of 
Nazareth. 

8 Jesus answered, I have told you 
that I am he. If therefore ye seek 
me, let these go their way : 

9 That the saying might be ful- 
filled which he spake, Of them which 
thou gavest me, have I lost none. 

10 Then Simon Peter, having a 
sword, drew it, and smote the high 
priest's servant, and cut off his right 
ear. The servant's name was Mal- 
chus. 

11 Then said Jesus unto Peter, 
Put up thy sword into the sheath : 
the cup which my Father hath given 
me, shall I not drink it ? 



12 Then the band, and the captain, 
and officers of the Jews took Jesus, 
and bound him. 



introducing the sixth day of the week.) Jerusalem. 



ch. xxii. 54 — 62. 
54 Then took they him, and led 
him, and brought him into the high 



ch. xvm. 13—18, 25—27. 
13 And led him away to Annas 
first, (for he was father-in-law to 



John xviii. 13, to Annas first.] Probably by way of compliment to the past high 
priest, who was also the father-in-law of Caiaphas. If this circumstance never happened, 
it is difficult to discover how the introduction of it could serve the purposes of fiction. 
See Roberts, Light Shining, &c. pp. 171, 172. 



448 



HARMONY OF 



[part VIII. 



§ 144. Jesus before Caiaphas. Peter thrice denies him. (night 



MATTHEW. 

ch. xxvi. 57, 58, 69- 



-75. 



high priest, where the scribes and the 
elders were assembled. 

58 But Peter followed him afar off, 
unto the high priest's palace, and 
went in, and sat with the servants to 
see the end. 



MAKK. 
ch. xiv. 53, 54, 66—72. 
sembled all the chief priests, and the 
elders and the scribes. 

54 And Peter followed him afar off, 
even into the palace of the high priest : 
and he sat with the servants, and 
warmed himself at the fire. 



69 Now Peter sat without in the 66 And as Peter was beneath in 
palace : and a damsel came unto him, > the palace, there cometh one of the 
saying, Thou also wast with Jesus of ! maids of the high priest 



Galilee. 



70 But he denied before them all, 
saying, I know not what thou sayest. 



71 And when he was gone out into 
the porch, another maid saw him, and 
said unto them that were there, This 

fellow was also with Jesus of Naza- 
reth. 

72 And again he denied with an 
oath, I do not know the man. 

73 And after a while came unto 
him they that stood by, and said to 
Peter, Surely thou also art one of 
them ; for thy speech bewrayeth thee. 

74 Then began he to curse and to 
swear, saying, I know not the man. 
And immediately the cock crew. 



67 And when she saw Peter warm- 
ing himself, she looked upon him, and 
said, And thou also wast with Jesus 
of Nazareth. 

68 But he denied, saying, I know 
not, neither understand I what thou 
sayest. And he went out into the 
porch ; and the cock crew. 



69 And a maid saw him again, and 
began to say to them that stood by, 
This is one of them. 



70 And he denied it again. And 
a little after, they that stood by said 
again to Peter, Surely thou art one of 
them : for thou art a Galilean, and thy 
speech agreeth thereto. 

71 But he began to curse and to 
swear, saying, I know not this man 
of whom ye speak. 

72 And the second time the cock 



Matth. xxvi. 71, into the porch.'] Here is a minute indication of veracity, which would 
have heen lost upon us but for the narrative of John. Matthew only states the fact that 
the maid in the porch recognized Peter as one of the disciples of Jesus ; but John (xviu. 1 6,) 
informs us how she knew him to be so ; namely, because he was brought in by John, who 
was a frequent guest at the house of her master the high priest. Blunt, Veracity &c, 
Sect. i. 12, 18. 



sec. 144 ] 



THE GOSPELS. 



449 



introducing the sixth day of the week.) Jerusalem. 



LUKE. 

ch. xxii. 54 — 62. 
priest's house. And Peter followed 
afar off. 



55 And when they had kindled a 
fire in the midst of the hall, and were 
set down together, Peter sat down 
among them. 

56 But a certain maid beheld him 
as he sat by the fire, and earnestly 
looked upon him, and said, This man 
was also with him. 

57 And he denied him, saying, 
Woman, I know him not. 

58 And after a little while another 
saw him, and said, Thou art also of 
them. And Peter said, Man, I am 
not. 



59 And about the space of one hour 
after, another confidently affirmed, 
saying, Of a truth this fellow also was 
with him ; for he is a Galilean. 

60 And Peter said, Man, I know 
not what thou sayest. And imme- 
diately, while he yet spake, the cock 



JOHN. 

ch. xviii. 13—18, 25—27. 
Caiaphas, which was the high priest 
that same year.) 

14 Now Caiaphas was he which 
gave counsel to the Jews, that it was 
expedient that one man should die for 
the people. 

15 And Simon Peter followed Je- 
sus, and so did another disciple. That 
disciple was known unto the high 
priest, and went in with Jesus, into the 
palace of the high priest. 

16 But Peter stood at the door 
without. Then went out that other 
disciple which was known unto the 
high priest, and spake unto her that 
kept the door, and brought in Peter. 

18 And the servants and officers 
stood there, who had made a fire of 
coals ; (for it was cold) and they 
warmed themselves : and Peter stood 
with them, and warmed himself. 



17 Then saith the damsel that kept 
the door unto Peter, Art not thou also 
one of this mans disciples ? He saith, 
I am not. 

25 And Simon Peter stood and 
warmed himself. They said therefore 
unto him, Art not thou also one of his 
disciples 1 He denied it, and said, I 
am not. 



26 One of the servants of the high 
priest (being his kinsman whose ear 
Peter cut off) saith, did not I see 
thee in the garden with him 1 

27 Peter then denied again : and 
immediately the cock crew. 



Luke xxii. 60, Man I know not.] The seeming contradiction between Luke, who 
relates that it was a man who charged Peter with being a follower of Jesus, and Matthew 
and Mark who state that he was accused by a maid, is reconciled by attending to the nar- 
rative of John, (xviii. 25,) who writes, " They said." Whence it appears that there were 
several who spake on this occasion, and that each Evangelist refers to the accusation which 
made the deepest impression on his own mind. See Michaelis and Bp. Middleton cited 
in 4 Hohne's Introd. p. 258, note 1. 

G G 



450 



HARMONY OF 



[part VIII. 



144. Jesus before Caiaphas. Peter thrice denies him. (ntght 



MATTHEW. 

ch. xxvi. 57, 58, 69—75. 
75 And Peter remembered the word 
of Jesus, which said unto him, Before 
the cock crow thou shalt deny me 
thrice. And he went out, and wept 
bitterly. 



MAEK. 

ch. xiv. 53, 54, 66—72. 
crew. And Peter called to mind the 
word that Jesus said unto him, Before 
the cock crow twice, thou shalt deny 
me thrice. And when he thought 
thereon, he wept. 



145. Jesus before Caiaphas. He declares himself to be the 



ch. xxvi. 59 — 68. 

59 Now the chief priests and el- 
ders, and all the council, sought false 
witness against Jesus, to put him to 
death ; 

60 But found none : yea, though 
many false witnesses came, yet found 
they none. At the last came two false 
witnesses, 



61 And said, This felhw said, I am 
able to destroy the temple of God, and 
to build it in three days. 



62 And the high priest arose, and 
said unto him, Answerest thou no- 
thing 1 what is it which these witness 
against thee 1 

63 But Jesus held his peace. And 
the high priest answered and said 



ch. xiv. 55 — 65. 

55 And the chief priests, and all 
the council sought for witness against 
Jesus to put him to death ; and found 
none : 

56 For many bare false witness 
against him, but their witness agreed 
not together. 

57 And there arose certain, and 
bare false witness against him, say- 
ing, 

58 We heard him say, I will de- 
stroy this temple that is made with 
hands, and within three days I will 
build another made without hands. 

59 But neither so did their witness 
agree together. 

60 And the high priest stood up in 
the midst, and asked Jesus, saying, 
Answerest thou nothing % what is it 
which these witness against thee ? 

61 But he held his peace, and an- 
swered nothing. Again the high 



§ 144.] Matthew and Mark relate Peter's denials of Christ after his condemnation, 
and the insults consequent upon it. It is plain that they happened while the High Priest 
and council were sitting in judgment. But instances of recurring in this manner to what 
had been omitted in its proper place are common in the Gospels ; and in this place the 
thread of the narration is preserved unbroken. 

It having been expressly mentioned by each Evangelist, that Peter would thrice deny 
Jesus, we may conclude that each has related the three denials which Jesus foretold. 

Peter's first denial. Peter was without, or beneath, in the hall of Caiaphas' s house. 
Dr. Scott, on Matth. xxvi. 3, observes that aule signifies an house, (Luke xi. 21,) and that 
emphatically it signifies the king's house, or palace. But in Luke xxii. 55, it seems to 
signify a spacious apartment, probably the High Priest's judgment-hall. It was the place 
in which Jesus stood before the High Priest, (Luke xxii. 61,) and had an atriv/ni or vesti- 
bulum at its entrance. . This was an unfit place for the tribunal of the High Priest at 
such an hour, (John xviii. 1 8.) Sir John Chardin says, " In the lower Asia the day is 
always hot ; and in the height of summer the nights are as cold as at Paris in the 
month of March." It remains therefore that we understand it of a spacious chamber, such 
as Shaw mentions, Travels, 4to. pp. 207, 8. 

Peter was not in the higher part, where Jesus stood before the High Priest; but 
without that division of the hall, and in the lower part, with the servants and officers. 
The damsel, who kept the door, had entered into the hall when she charged Peter. 

Peter's second denial. Peter, having once denied Jesus, naturally retired from the 



sec. 144, 145.] 



THE GOSPELS. 



451 



INTRODUCING THE SIXTH DAY 


OF 


the week.) Jerusalem. 


LUKE. 




JOHN. 


ch. xxii. 54 — 62. 






61 And the Lord turned, and looked 






upon Peter. And Peter remembered 






the word of the Lord, how he had said 






unto him, Before the cock crow, thou 






shalt deny me thrice. 






62 And Peter went out and wept 






bitterly. 







Christ, &c. (morning of the sixth day of the week.) Jet 



ch. xxii. 63 — 71. 

66 And as soon as it was day, the 

elders of the people, and the chief 

priests, and the scribes, came together, 

and led him into their council, saying, 



67 Art thou the Christ? tell us. 
And he said unto them, If I tell you, 
ye will not believe. 

68 And if I also ask you, ye will 
not answer me, nor let me go. 

69 Hereafter shall the Son of man 



ch. xviii. 19 — 24. 



19 The high priest then asked 
Jesus of his disciples, and of his doc- 
trine. 

20 Jesus answered him, I spake 
openly to the world ; I ever taught 
in the synagogue, and in the temple, 



place where his accuser was, to the vestibule of the hall, (Matt. xxvi. 71) ; and it was the 
time of the first cock-crowing, or soon after midnight. After remaining here a short time, 
perhaps near an hour, another damsel sees him, and says to those who were standing by in 
the vestibule, that he was one of them. Peter, to avoid this charge, withdraws into the 
hall, and stands and warms himself, (John xviii. 25.) The damsel, and those to whom she 
had spoken, follow him ; the communication between the places being immediate. Here 
a man enforces the charge of the damsel, according to Luke ; and others urge it according 
to John, (though by him the plural may be used for the singular,) and Peter denies Jesus 
vehemently. 

Peter's third denial. Peter was now in the hall. Observe Matt. xxvi. 75, and 
Luke xxii. 62. He was also within sight of Jesus, though at such a distance from him 
that Jesus could know what passed only in a supernatural way. About an hour after his 
second denial, those who stood by founded a charge against him on his being a Galilean, 
which, Luke says, one in particular strongly affirmed, (though here Matthew and Mark may 
use the plural for the singular,) and which, according to John, was supported by one of 
Malchus's relations. This occasioned a more vehement denial than before ; and immediately 
the cock crew the second time. The first denial may have been between our twelve and 
one ; and the second between our two aud three. We must further observe, that Matt. 
xxvi. 57, lays the scene of Peter's denials in the house of Caiaphas ; whereas the transactions 
of John xviii. 15 — 23 seem to have passed in the house of Annas. But John xviii. 24 i9 
here transposed to its regular place, with Le Clerc. Newcome. 

g g 2 



452 



HARMONY OF 



[part VIII. 



§ 145. Jesus before Caiaphas. He declares himself to be the 



MATTHEW. 

ch. xxvi. 59 — 68. 
unto him, I adjure thee by the living 
God, that thou tell us whether thou 
be the Christ, the Son of God. 

64 Jesus saith unto him, Thou hast 
said : nevertheless, I say unto you, 
Hereafter shall ye see the Son of man 
sitting on the right hand of power, 
and coming in the clouds of heaven. 

65 Then the high priest rent his 
clothes, saying, He hath spoken blas- 
phemy ; what further need have we of 
witnesses % behold, now ye have heard 
his blasphemy. 

66 What think ye ? They answered 
and said, He is guilty of death. 

67 Then did they spit in his face, 
and buffeted him; and others smote 
him with the palms of their hands, 

68 Saying, Prophesy unto us, thou 
Christ, Who is he that smote thee ? 



MARK. 

ch. xiv. 55 — 65. 

priest asked him, and said unto him, 

Art thou the Christ, the Son of the 

Blessed ? 

62 And Jesus said, I am : and ye 
shall see the Son of man sitting on 
the right hand of power, and coming 
in the clouds of heaven. 

63 Then the high priest rent his 
clothes, and saith, What need we any 
further witnesses 1 

64 Ye have heard the blasphemy : 
what think ye ? And they all con- 
demned him to be guilty of death. 

65 And some began to spit on him, 
and to cover his face, and to buffet 
him, and to say unto him, Prophesy : 
and the servants did strike him with 
the palms of their hands. 



§ 146. The Sanhedrim lead Jesus away to Pilate. 



ch. xxvn. 1, 2, 11 — 14. 

When the morning was come, all 
the chief priests and elders of the 
people took counsel against Jesus to 
put him to death. 

2 And when they had bound him, 
they led him away, and delivered him 
to Pontius Pilate the governor. 



11 And Jesus stood before the go- 
vernor : and the governor asked him, 
saying, Art thou the King of the Jews 1 
And Jesus said unto him, Thou sayest. 



ch. xv. 1 — 5. 
And straightway in the morning 
the chief priests held a consultation 
with the elders and scribes, and the 
whole council, and bound Jesus, and 
carried him away, and delivered him 
to Pilate. 



2 And Pilate asked him, Art thou 
the King of the Jews ? And he an- 
swering, said unto him, Thou sayest 



Matt. xxvi. 68, Prophesy unto us.] Matthew alone states this fact ; and he states 
nothing in explanation of it. The other Evangelists add another fact, which shows that 
the Jews were quite consistent in asking him to designate who struck him, namely, that 
they had previously " blindfolded him." Now the omissions of particulars are characteristic 



sec. 145, 146.] 



THE GOSPELS. 



453 



Christ, (morning of the sixth day of the week.) Jerusalem. 



LUKE 

ch. xxii. 63—71. 
sit on the right hand of the power of 
God. 

70 Then said they all. Art thou 
then the Son of God % And he said 
unto them, Ye say that I am. 



71 And they said, What need we 
any further witness 1 for we ourselves 
have heard of his own mouth. 

63 And the men that held Jesus, 
mocked him, and smote him. 

64 And when they had blindfolded 
him, they struck him on the face, and 
asked him, saying, Prophesy, who is 
it that smote thee 1 

65 And many other things blas- 
phemously spake they against him. 



JOHN. 
ch. xviii. 19—24. 
whither the Jews always resort ; and 
in secret have I said nothing. 

21 Why askest thou me 1 ask them 
which heard me, what I have said 
unto them : behold, they know what 
I said. 



22 And when he had thus spoken, 
one of the officers which stood by, 
struck Jesus with the palm of his 
hand, saying, Answerest thou the 
high priest so 1 

23 Jesus answered him, If I have 
spoken evil, bear witness of the evil : 
but if well, why smitest thou me 1 

24 (Now Annas had sent him bound 
unto Caiaphas the high priest.) 



(sixth day of the week.) Jerusalem. 



ch. xxiii. 1—5. 
And the whole multitude of them 
arose, and led him unto Pilate. 

2 And they began to accuse him, 
saying, We found this fellow pervert- 
ing the nation, and forbidding to give 
tribute to Cesar, saying, That he him- 
self is Christ, a King. 



3 And Pilate asked him saying, I 
Art thou the King of the Jews 1 And j 
he answered him and said, Thou I 
sayest it. 



ch. xviii. 28—38. 

28 Then led they Jesus from Caia- 
phas unto the hall of judgment : and 
it was early ; and they themselves went 
not into the judgment-hall, lest they 
should be defiled ; but that they might 
eat the passover. 

29 Pilate then went out unto them, 
and said, What accusation bring ye 
against this man 1 

30 They answered and said unto 
him, If he were not a malefactor, we 
would not have delivered him up unto 
thee. 

31 Then said Pilate unto them, 
Take ye him, and judge him according 
to your law. The Jews therefore said 
unto him, It is not lawful for us to put 
any man to death : 

32 That the saying of Jesus might 
be fulfilled, which he spake, signify- 
ing what death he should die. 

33 Then Pilate entered into the 
judgment-hall again, and called Jesus, 
and said unto him, Art thou the King 
of the Jews 1 



of one to whom it never occurs that they are wanted to make his statement credible, hut 
who, conscious of his own integrity, states his facts and leaves them to their fate ; and they 
cannot fairly be accounted for, upon any other supposition than the truth of the narrative, 
Blunt, Veracity, &c, sec. i. 10. 



454 



HARMONY OF 



[part VIII. 



146. The Sanhedrim lead Jesus away to Pilate. 



MATTHEW. 

ch. xxvii. 1, 2, 11 — 14. 

12 And when he was accused of 
the chief priests and elders, he an- 
swered nothing. 

13 Then saith Pilate unto him, 
Hearest thou not how many things 
they witness against thee 1 

14 And he answered him to never 
a word; insomuch that the governor 
marvelled greatly. 



MAEK. 

CH. XV. 1 — 5. 

3 And the chief priests accused 
him of many things : but he answered 
nothing. 

4 And Pilate asked him again, say- 
ing, Answerest thou nothing % behold 
how many things they witness against 
thee. 

5 But Jesus yet answered nothing : 
so that Pilate marvelled. 



147. Jesus before Herod. 



John xviii. 36, then would my servants fight, ] Jesus seems here almost to have chal- 
lenged inquiry into the assault so lately committed by Peter upon the servant of the high 
priest. St. Luke, however, states a fact which accounts for their not making such inquiry, 
ch. xxii. 51. He touched his ear and healed him. An inquiry into the truth would have 
frustrated the malicious purpose of the enemies of Jesus, by proving his own compassionate 
nature, his submission to the laws, and his miraculous powers. Blunt, Veracity, &c, 
sect. i. 19. 

Luke xxiii. 7. was also at Jerusalem at that time.'] Here is an obscure intimation that 



sec. 146, 147.] 



THE GOSPELS. 



455 



(sixth day of the week.) 



LUKE. 

CH. XXIII. 1 — 5. 



4 Then said Pilate to the chief 
priests, and to the people, I find no 
fault in this man. 

5 And they were the more fierce, 
saying, He stirreth up the people, ! 
teaching throughout all Jewry, begin- j 
ning from Galilee to this place. 



JOHN. 

ch. xviii. 28—38. 

34 Jesus answered him, Sayest 
thou this thing of thyself, or did others 
tell it thee of me 1 

35 Pilate answered, Am I a Jew ? 
Thine own nation, and the chief 
priests, have delivered thee unto me. 
What hast thou done ? 

36 Jesus answered, My kingdom is 
not of this world : if my kingdom were 
of this world, then would my servants 
fight, that I should not be delivered to 
the Jews : but now is my kingdom 
not from hence. 

37 Pilate therefore said unto him, 
Art thou a king then 1 Jesus answered, 
Thou sayest that I am a king. To 
this end was I born, and for this 
cause came I into the world, that I 
should bear witness unto the truth. 
Every one that is of the truth, heareth 
my voice. 

38 Pilate saith unto him, What is 
truth 1 And when he had said this, 
he went out again unto the Jews, and 
saith unto them, I find in him no fault 
at a!!. 



(sixth dat of the week.) Jerusalem. 



ch. xxiii. 6 — 12. 

6 When Pilate heard of Galilee, 
he asked whether the man were a 
Galilean. 

7 And as soon as he knew that he 
belonged unto Herod's jurisdiction, he 
sent him to Herod, who himself was 
also at Jerusalem at that time. 

8 And when Herod saw Jesus, 
he was exceeding glad : for he was 
desirous to see him of a long season, 
because he had heard many things of 
him ; and he hoped to have seen some 
miracle done by him. 



neither Pilate nor Herod were residents of Jerusalem ; and the manner of the insinuation 
deserves notice, as a mark of conscious veracity in the narrator. Now it appears from 
Josephus, that this Herod was the very opposite of his successor, Herod Agrippa ; the 
former heing partial to the Greeks, and a hater of the Jews ; while the latter so loved the 
Jews that he took pleasure in constantly dwelling at Jerusalem. It is therefore evident 
that Herod's presence at Jerusalem at this time was merely casual ; as that of Pilate 
certainly was, the Roman governors residing at Ca?sarea. See Josephus, Ant. xviii. iv. § 



1- 



:ii. § 3. — xx. iv. 



Blvnt, Veracity, &c, sect. II. 11. 



456 



HAEMONY OF 



[PABT VIII 



147. Jesus before Herod. 



MATTHEW. 



MABK. 



§ 148. Pilate seeks to release Jesus. The Jews demand 



ch. xxvu. 15 — 26. 

15 Now at that feast, the governor 
was wont to release unto the people a 
prisoner, whom they would. 

16 And they had then a notable 
prisoner, called Barabbas. 



17 Therefore, when they were gath- 
ered together, Pilate said unto them, 
Whom will ye that I release unto you 1 
Barabbas, or Jesus, which is called 
Christ % 

18 (For he knew that for envy they 
had delivered him.) 

19 When he was set down on the 
judgment-seat, his wife sent unto him, 
saying, Have thou nothing to do with 
that just man : for I have suffered 
many things this day in a dream, 
because of him. 

20 But the chief priests and elders 
persuaded the multitude that they 
should ask Barabbas, and destroy Jesus. 

21 The governor answered and said 
unto them, Whether of the twain, will 
ye that I release unto you ? They said, 
Barabbas. 

22 Pilate saith unto them, What 
shall I do then with Jesus, which is 
called Christ 1 They all say unto him, 
Let him be crucified. 

23 And the governor said, Why ! 
what evil hath he done % But they 
cried out the more, saying, Let him 
be crucified. 

24 When Pilate saw that he could 



ch. xv. 6 — 15. 

6 Now at that feast he released 
unto them one prisoner, whomsoever 
they desired. 

7 And there was one named Barab- 
bas, which lay bound with them that 
had made insurrection with him, who 
had committed murder in the insur- 
rection. 

8 And the multitude crying aloud, 
began to desire him to do as he had 
ever done unto them. 

9 But Pilate answered them, saying, 
Will ye that I release unto you the 
King of the Jews 1 

10 (For he knew that the chief 
priests had delivered him for envy.) 



11 But the chief priests moved the 
people that he should rather release 
Barabbas unto them. 

12 And Pilate answered, and said 
again unto them, What will ye then, 
that I shall do unto him whom ye call 
the King of the Jews ? 



13 And they cried out again, Cru- 
cify him. 

14 Then Pilate said unto them, 
Why, what evil hath he done ? And 
they cried out the more exceedingly, 
Crucify him. 



sec. 147, 148.] 



THE GOSPELS. 



457 



(sixth day of the week.) Jerusalem. 



LUKE. 
ch. xxm. 6 — 12. 

9 Then he questioned with him in 
many words ; but he answered him 
nothing. 

10 And the chief priests and scribes 
stood and vehemently accused him. 

1 1 And Herod with his men of war 
set him at nought, and mocked Mm, 
and arrayed him in a gorgeous robe, 
and sent him again to Pilate. 

12 And the same day Pilate and 
Herod were made friends together ; 
for before they were at enmity be- 
tween themselves. 



JOHN. 



Barabbas. 



(sixth day of the week.) Jerusalem. 



ch. xxm. 13 — 25. 

13 And Pilate, when he had called 
together the chief priests, and the 
rulers, and the people, 

14 Said unto them, Ye have brought 
this man unto me, as one that per- 
verteth the people : and behold, I, 
having examined him before you, have 
found no fault in this man, touching 
those things whereof ye accuse him ; 

15 No, nor yet Herod : for 1 sent 
you to him ; and lo, nothing worthy 
of death is done unto him : 

16 I will therefore chastise him, and 
release Mm. 

17 (For of necessity he must release 
one unto them at the feast.) 



18 And they cried out all at once, 
saying, Away with this man, and re- 
lease unto us Barabbas : 

19 (Who, for a certain sedition 
made in the city, and for murder, was 
cast into prison.) 

20 Pilate therefore, willing to re- 
lease Jesus, spake again unto them. 



21 But they cried, saying, Crucify 
Mm, crucify him. 

22 And he said unto them the third 
time, Why, what evil hath he done ? 
I have found no cause of death in 
him ; I will therefore chastise him, 
and let Mm go. 



ch. xviii. 39, 40. 



39 But ye have a custom that I 
should release unto you one at the 
passover : will ye therefore, that I re- 
lease unto you the king of the Jews ? 



40 Then cried they all again/saying, 
Not this man, but Barabbas. Now 
Barabbas was a robber. 



458 



HARMONY OF 



[part VIII. 



§ 148. Pilate seeks to release Jesus. The Jews demand 



MATTHEW. 


MAEK. 


ch. xxvii. 15 — 26. 


ch. xv. 6 — 15, 


prevail nothing, but that rather a tu- 




mult was made, he took water, and 




washed his hands before the multitude, 




saying, I am innocent of the blood of 




this just person : see ye to it. 




25 Then answered all the people, 




and said, His blood be on us, and on 




our children. 




26 Then released he Barabbas unto 


15 And so Pilate, willing to content 


them: 


the people, released Barabbas unto 




them, 



§ 149. Pilate delivers up Jesus to death. He is scourged 



ch. xxvii. 26— 30. 

26 And when he had scourged 
Jesus, he delivered him to be cru- 
cified. 

27 Then the soldiers of the gover- 
nor took Jesus into the common hall, 
and gathered unto him the whole band 
of soldiers. 

28 And they stripped him, and put 
on him a scarlet robe. 

29 And when they had platted a 
crown of thorns, they put it upon his 
head, and a reed in his right hand : 
and they bowed the knee before him, 
and mocked him, saying, Hail, King 
of the Jews ! 

30 And they spit upon him, and 
took the reed, and smote him on the 
head. 



ch. xv. 15—19. 

15 And delivered Jesus, when 
he had scourged him, to be crucified. 

16 And the soldiers led him away 
into the hall, called Pretorium ; and 
they call together the whole band ; 

17 And they clothed him with pur- 
ple, and platted a crown of thorns, 
and put it about his head, 



18 And began to salute him, Hail, 
King of the Jews ! 

19 And they smote him on the 
head with a reed, and did spit upon 
him, and bowing their knees, wor- 
shipped him. 



§ 150. Pilate again seeks to release Jesus. 



Luke xxiii. 24, (/are sentence.] The accuracy of Luke, as a man of education, is 



sbc. 148, 149, 150.] 



THE GOSPELS. 



459 



Barabbas. (sixth day of the week.) Jerusalem. 



LUKE. 
ch. xxiii. 13 — 25. 

23 And they were instant with loud 
voices, requiring that he might be cru- 
cified : and the voices of them, and of 
the chief priests prevailed. 

24 And Pilate gave sentence that it 
should be as they required. 

25 And he released unto them him 
that for sedition and murder was cast 
into prison, whom they had desired ; 
but he delivered Jesus to their will. 



JOHN. 



and mocked. Jerusalem. 



ch. xix. 1 — 3. 
Then Pilate therefore took Jesus 
and scourged Mm. 



2 And the soldiers platted a crown 
of thorns, and put it on his head, and 
they put on him a purple robe, 



3 And said, Hail, King of the 
Jews ! and they smote him with their 
hands. 



(sixth day of the week.) Jerusalem. 



ch. xix. 4 — 16. 

4 Pilate therefore went forth again, 
and saith unto them, Behold, I bring 
him forth to you, that ye may know 
that I find no fault in him. 

5 Then came Jesus forth, wearing 
the crown of thorns, and the purple 
robe. And Pilate saith unto them, 
Behold the man ! 

6 When the chief priests therefore 
and officers saw him, they cried out, 
saying, Crucify him, crucify him. 
Pilate saith unto them, Take ye him, 
and crucify him: for I find no fault in 
him. 

7 The Jews answered him, We 



observable in this statement of the formal judgment pronounced by Pilate, which is 
only implied in the narratives of the other Evangelists. 



460 



HARMONY OF 



[part VIII. 



§ 150. Pilate again seeks to release Jesus. 



MATTHEW. 



MAKK. 



151. Judas repents, and hangs himself. 



oh. xxvn. 3 — 10. 
3 Then Judas, which had betrayed 
him, when he saw that he was con- 
demned, repented himself, and brought 
again the thirty pieces of silver to the 
chief priests and elders, 



John xix. 14, sixth hour.'] The apparent contradiction between John and Mark, 
(oh. xv. 25,) who mentions the third hour, is reconciled by Dr. Campbell, in a critical note 



sec. 150, 151. 



THE GOSPELS. 



461 



(sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 

ch. xix. 4 — 16. 
have a law, and by our law lie ought 
to die, because he made himself the 
Son of God. 

8 When Pilate therefore heard that 
saying, he was the more afraid ; 

9 And went again into the judgment- 
hall, and saith unto Jesus, Whence 
art thou 1 But Jesus rgave him no 
answer. 

10 Then saith Pilate unto him, 
Speakest thou not unto me 1 knowest 
thou not, that I have power to cru- 
cify thee, and have power to release 
thee? 

11 Jesus answered, Thou couldest 
have no power at all against me, ex- 
cept it were given thee from above : 
therefore he that delivered me unto 
thee hath the greater sin. 

12 And from thenceforth Pilate 
sought to release him : but the Jews 
cried out, saying, If thou let this 
man go, thou art not Cesar's friend. 
Whosoever maketh himself a king, 
speaketh against Cesar. 

13 When Pilate therefore heard 
that saying, he brought Jesus forth, 
and sat down in the judgment-seat, in 
a place that is called the Pavement, 
but in the Hebrew, Gabbatha. 

14 And it was the preparation of 
the passover, and about the sixth 
hour : and he saith unto the Jews, 
Behold your King ! 

15 But they cried out, Away with 
him, away with him, crucify him. 
Pilate saith unto them, shall I cru- 
cify your King 1 The chief priests 
answered, We have no king but 
Cesar. 

16 Then delivered he him therefore 
unto them to be crucified. 



(sixth day of the week.) Jerusalem. 



upon the force of the expressions in the original, which he interprets as equivalent to saying, 
in the one case, that it was past three, and in the other, that it was totoards six. " See 
Campbell, in loc. 



462 



HAKMONY OF 



[part VIII. 



§ 151. Judas repents, and hangs himself. 



MATTHEW. 

CH. XXVII. 3 — 10. 

4 Saying, I have sinned in that I 
have betrayed the innocent blood. 
And they said, What is that to us 1 
see thou to that. 

5 And he cast down the pieces of 
silver in the temple, and departed, and 
went and hanged himself. 

6 And the chief priests took the 
silver pieces, and said, It is not lawful 
for to put them into the treasury, be- 
cause it is the price of blood. 

7 And they took counsel, and bought 
with them the potter's field, to bury 
strangers in. 

8 Wherefore that field was called, 
The field of blood, unto this day. 

9 Then was fulfilled that which was 
spoken by Jeremy the prophet, saying, 
And they took the thirty pieces of 
silver, the price of him that was valued, 
whom they of the children of Israel 
did value ; 

10 And gave them for the potter's 
field, as the Lord appointed me.* 



MAEK. 






§ 152. Jesus is led away to be crucified. 



ch. xxvii. 31 — 34. 

31 And after that they had mocked 
him, they took the robe off from him, 
and put his own raiment on him, and 
led him away to crucify him. 

32 And as they came out, they 
found a man of Cyrene, Simon by 
name : him they compelled to bear 
his cross. 



ch. xv. 20—23. 

20 And when they had mocked him, 
they took off the purple from him, and 
put his own clothes on him, and led 
him out to crucify him. 

21 And they compel one Simon a 
Cyrenian, who passed by, coming out 
of the country, the father of Alexander 
and Rufus, to bear his cross. 



Zech. xi. 12, seq. Jer. xxxii. 6, seq. 



Matt, xxvii. 9, Jeremy.'] The passage here quoted is found in the prophecy of Zecha- 
riah, and not in Jeremiah. Dr. Lightfoot says, that anciently among the Jews the Old 
Testament was divided into three parts. The first, heginning with the law, was called The 
Law. The second, heginning with Psalms, was called The Psalms. The third, beginning 
with the prophecy of Jeremiah, which anciently stood first, was called Jeremiah, under 
which name all quotations from the prophets were made. See A. Clarke, in loc. Jen- 
nings, Jewish Antiq. pp. 594, 595. Others account for the apparent error in Matthew's 
quotation, by supposing that he omitted the name of the prophet, as he frequently did in 
his citations of scripture, and that the name of Jeremiah was inserted by a subsequent 
copyist. 1 Horne's Introd. p. 582. 



sec. 151, 152.] 



THE GOSPELS. 



463 



(sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 



(sixth day of the week.) Jerusalem. 



ch. xxin. 26 — 33. 



26 And as they led him away, they 
laid hold upon one Simon a Cyrenian, 
coming out of the country, and on him 
they laid the cross, that he might bear 
it after Jesus. 

27 And there followed him a great 
company of people, and of women, 
which also bewailed and lamented 
him. 

28 But Jesus turning unto them, 
said, Daughters of Jerusalem, weep 
not for me, but weep for yourselves, 
and for your children. 



ch. xix. 16—17. 



16 And 

they took Jesus, and led him away. 



17 And he bearing his cross 



Mark xv. 21, and Rufus.] Clement of Alexandria and Jerome both relate that Mark 
wrote this Gospel at Rome, and we find in Romans xiv. 13, that a disciple named Rufus, 
of considerable note, resided in that city. Admitting that both Mark and Paul speak of 
the same person, which is highly probable, as they refer to the same period of time and to 
a disciple of distinction, there is an evident consciousness of veracity in the Evangelist, in 
making this reference to Rufus, then living among them, since he could not but have 
known the particulars of the crucifixion, in which his own father was so intimately con- 
cerned. Blunt's Veracity, &c, sect. i. 14. See also Eusebius, lib. 2, ch. 15. 



464 



HARMONY OF 



[part VIII. 



§ 152. Jesus is led away to be crucified. 



MATTHEW. 
ch. xxvii. 31 — 34. 



MABK. 

ch. xv. 20—23. 



33 And when they were come unto 
a place called Golgotha, that is to say, 
A place of a skull, 

34 They gave him vinegar to drink, 
mingled with gall : and when he had 
tasted thereof, he would not drink. 



22 And they bring him unto the 
place Golgotha, which is, being inter- 
preted, The place of a skull. 

23 And they gave him to drink, 
wine mingled with myrrh : but he 
received it not. 



§ 153. The Crucifixion. 



ch. xxvii. 35 — 38. 

35 And they crucified him, and 
parted his garments, casting lots : 
that it might be fulfilled which was 
spoken by the prophet ; They parted 
my garments among them, and upon 
my vesture did they cast lots.* 

36 And sitting down, they watched 
him there : 

37 And set up over his head his 
accusation written, THIS IS JESUS 
THE KING OF THE JEWS. 



ch. xv. 24—28. 

24 And when they had crucified 
him, they parted his garments, cast- 
ing lots upon them, what every man 
should take. 

25 And it was the third hour, and 
they crucified him. 



26 And the superscription of his 
accusation was written over, THE 
KING OF THE JEWS. 



Ps. xxii. 19. 



Matt, xxvii. 37, his accusation.] As to the title itself, the precise wording may have 
differed in the different languages ; and MSS. represent it differently. 

But the same verbal exactness is not necessary in historians, whose aim is religious 
instruction, as in recorders of public inscriptions. It is enough that the Evangelists agree 
as to the main article, " the King of the Jews" referred to, John xix. 21. That their 
manner is to regard the sense, rather than the words, appears from many places. Compare 
Matt. iii. 17, and ix. 11, and xv. 27, and xvi. 6, 9, and xix. 18, and xx. 33, and xxi. 9, 
and xxvi. 39, 64, 70, and xxviii. 5, 6, with the parallell verses in this Harmony. Compare 
also John xi. 40, with ver. 23, 25. One of the most solemn and awful of our Lord's dis- 
courses is, in some parts, variously expressed. See Matt. xxvi. 28, Mark xiv. 24, Luke 
xxii. 20, 1 Cor. xi. 25. Now as each of these writers has, beyond all doubt, faithfully 
represented the meaning of Christ, we see that it might be truly done in different words, 
or in a different form of the same words. His sentences also, sometimes admitted a dif- 



sec. 152, 153.] 



THE GOSPELS. 



465 



(sixth day of the week.) Jerusalem. 



LUKE. 
ch. xxiii. 26—33. 

29 For behold, the days are coming, 
in the which they shall say, Blessed 
are the barren, and the wombs that 
never bare, and the paps which never 
gave suck.* 

30 Then shall they begin to say to 
the mountains, Fall on us ; and to the 
hills, Cover us.f 

31 For if they do these things in a 
green tree, what shall be done in the 
dry? 

32 And there were also two others, 
malefactors, led with him to be put to 
death. 

33 And when they were come to the 
place which is called Calvary, 



JOHN. 
xix. 16, 17. 



went 
forth into a place called the place of a 
skull, which is called in the Hebrew, 
Golgotha. 



(sixth day of the week.) Jerusalem. 



oh. xxiii. 33, 34, 38. 

33 There 
they crucified him, and the malefactors ; 
one on the right hand, and the other 
on the left. 

34 Then said Jesus, Father, forgive 
them : for they know not what they 
do. And they parted his raiment, and 
cast lots. 

38 And a superscription also was 
written over him, in letters of Greek, 
and Latin, and Hebrew, THIS IS 
THE KING OF THE JEWS. 



ch. xix. 18—24. 
18 Where they crucified him, and 
two other with him, on either side 
one, and Jesus in the midst. 



19 And Pilate wrote a title, and put 
it on the cross. And the writing was, 
JESUS OF NAZARETH, THE 
KING OF THE JEWS, 

20 This title then read many of the 
Jews : for the place where Jesus was 



* Is. liv. 1. 



f Hos. x. 8. 



ference of arrangement ; for the order in which two sentences, or the several members of 
the same sentence, are disposed by St. Matthew, is, in several places, inverted by St. Mark. 
And with regard to his actions, though the most material parts of whatever tbey were going 
to relate must command their attention, yet there was no such superior attraction in one 
specific number and order of secondary circumstances, as could turn their thoughts absolutely 
and exclusively to them. Tbis is plain from instances to the contrary. One Evangelist 
is sometimes distinct, wbile another is concise ; and describes wbat the other passes over. 
Townson, pp. 60-1. 

We may reasonably suppose St. Matthew to have cited the Hebrew, — St. John the 
Greek, — and St. Mark the Latin, which was the shortest, and without mixture of foreign 
words. St. Mark is followed by St. Luke ; only that he has brought down " this is " 
from above, as having a common reference to what stood under it. Newcome. 

H H 



466 



HARMONY OF 



[part VIII. 



153. The Crucifixion. 



MATTHEW. 

ch. xxvii. 35 — 38. 



3s Then were there two thieves 
crucified with him : one on the right 
hand, and another on the left. 



MAEK. 

ch. xv. 24 — 28. 



27 And with him they crucify two 
thieves, the one on his right hand, 
and the other on his left. 

28 And the scripture was fulfilled, 
which saith, And he was numbered 
with the transgressors.* 



154. The Jews mock at Jesus on the cross. He commends 



ch. xxvii. 39 — 44. 

39 And they that passed by, reviled 
him, wagging their heads, 

40 And saying, Thou that destroy- 
est the temple, and buildest it in 
three days, save thyself. , If thou be 
the Son of God, come down from the 
cross. 

41 Likewise also the chief priests 
mocking him, with the scribes and 
elders, said, 

42 He saved -Mothers; himself he 
cannot save. If he be the King of 



ch. xv. 29—32. 

29 And they that passed by, railed 
on him, wagging their heads, and 
saying, Ah, thou that destroy est the 
temple, and buildest it in three days, 

30 Save thyself, and come down 
from the cross. 

31 Likewise also the chief priests 
mocking, said among themselves with 
the scribes, He saved others ; himself 
he cannot save. 

32 Let Christ the King of Israel 
descend now from the cross, that we 



* Is. liii. 12. 



John xix. 23, four parts. J We have here an incidental allusion to a practice well known 
at that time. The malefactor ahout to be crucified, having borne his own cross to the 
place of execution, was stripped, and made to drink a stupefying potion ; the cross was then 
laid on the ground, the sufferer distended upon it, and four soldiers, two on each side, were 
employed in driving four large nails through his hands and feet. For this service they had a 
right to his clothes as a perquisite. See Dr. Harwood's Introd., cited in Horne's Introd., 
vol. i. pp. 94, 95, 

Luke xxiii. 36, vmegar.'] Here the common drink of the Roman soldiers is offered by 
tbem to Jesus on tbe cross, while they are deriding him ; which is a different act from that 
in Matt, xxvii. 34, 48, as appears by the place assigned to it. Newcome. 

Luke xxiii. 39, one of the malefactors.] What was true of only one of the malefactors, 



sec. 153, 154. 1 



THE GOSPELS. 



467 



(sixth day of the week.) Jerusalem. 



LUKE. 



JOHN. 

ch. xix. 18 — 24. 
crucified was nigh to the city : and it 
was written in Hebrew, and Greek, 
and Latin. 

21 Then said the chief priests of 
the Jews to Pilate, Write not, The 
King of the Jews ; but that he said, I 
am King of the Jews. 

22 Pilate answered, What I have 



23 Then the soldiers, when they 
had crucified Jesus, took his garments, 
and made four parts, to every soldier 
a part ; and also his coat : now the 
coat was without seam, woven from 
the top throughout. 

24 They said therefore among them- 
selves, Let us not rend it, but cast lots 
for it whose it shall be : that the scrip- 
ture might be fulfilled, which saith, 
They parted my raiment among them, 
and for my vesture they did cast lots. 
These things therefore the soldiers 
did. 



his mother to John, (sixth bay of the week.) Jerusalem. 

ch. xxm. 35—37, 39 — 43. 

35 And the people stood beholding. 
And the rulers also with them derided 
him, saying, He saved others ; let 
him save himself, if he be Christ, the 
chosen of God. 

36 And the soldiers also mocked 
him, coming to him, and offering him 
vinegar, 

37 And saying, If thou be the King 
of the Jews, save thyself. 

39 And one of the malefactors, ! 
which were hanged, railed on him, 



is attributed to both in tbe concise relations of Matthew and Mark; the plural being 
often used in the Gospels for the singular. This the Evangelists themselves show in 
some instances. Compare Mark vii. 17, and Matt. xv. 15; Mark v. 31, and Luke viii. 
45 ; Matt. xiv. 17, and Mark vi. 38, Luke ix. 13, John vi. 8, 9; Matt. xxvi. 8, and 
Mark xiv. 4, John xii. 4; Matt. xxiv. 1, and Mark xiii. 1 ; Matt, xxvii. 37, and John 
xix. 19 ; Matt, xxvii. 48, and Mark xv. 36, John xix. 29. See also Luke xxii. 67. 
In the following places, the plural is used, while the sense shows that one is spoken of. 
John xi. 8, Luke xx. 21, 39, and xxiv. 5, Matt. xv. 1, 12. — The Evangelists, therefore, 
when from attention to brevity they avoid particularizing, often attribute to many what 
is said or clone by single persons ; nor does any striking peculiarity in the case omitted, lead 
them to deviate from their manner ; for instance, the case of Judas, Matth. xxvi. 8, and 
the parallel places. Newcome. 

h h 2 



468 



HARMONY OF 



[part VIII. 



§ 154. The Jews mock at Jesus on the cross. He commends 



MATTHEW. 

ch. xxvn. 39 — 44. 
Israel, let him now come down from 
the cross, and we will believe him. 

43 He trusted in God ; let him de- 
liver him now if he will have him : for 
he said, I am the Son of God.* 

44 The thieves also which were 
crucified with him, cast the same in 
his teeth. 



MABK. 
ch. xv. 29—32. 

may see and believe. And they that 
were crucified with him, reviled him. 



§ 155. Darkness prevails. Christ expires on the cross. 



ch. xxvn. 45 — 50. 

45 Now, from the sixth hour there 
was darkness over all the land unto 
the ninth hour. 

46 And about the ninth hour Jesus 
cried with a loud voice, saying, Eli, 
Eli, lama sabachthani ? that is to say, 
My God, my God, why hast thou for- 
saken me?f 

47 Some of them that stood there, 
when they heard that, said, This man 
calleth for Elias. 

48 And straightway one of them 

* Ps. xxii. 7, 8. 



ch. xv. 33—37. 

33 And when the sixth hour was 
come, there was darkness over the 
whole land, until the ninth hour. 

34 And at the ninth hour Jesus 
cried with a loud voice, saying, Eloi, 
Eloi, lama sabachthani ? which is, be- 
ing interpreted, My God, my God, 
why hast thou forsaken me % 

35 And some of them that stood 
by, when they heard it, said, Behold, 
he calleth Elias. 

36 And one ran and filled a spunge 

+ Ps. xxii. 1. 



Luke xxiii. 44, over all the earth.'] The objection urged by infidels, upon this passage, 
against the veracity of the Evangelists, from the silence of profane writers concerning so 
remarkable an event, is met and answered by Bp. Watson in his Reply to Gibbon, Let. 5. 
See also Horne's Introd. Vol. 1. p. 210 — 216. The word translated earth, in Luke, is 



sec. 154, 155. 



THE GOSPELS. 



469 



his mother to John, (sixth day of the week.) Jerusalem. 



LUKE. 
ch. xxni. 35—37, 39—43. 

saying, If thou be Christ, save thyself 
and us. 



40 But the other answering, re- 
buked hirn, saying, Dost not thou fear 
God, seeing thou art in the same con- 
demnation 1 

41 And we indeed justly ; for we 
receive the due reward of our deeds : 
but this man hath done nothing amiss. 

42 And he said unto Jesus, Lord, 
remember me when thou comest into 
thy kingdom. 

43 And Jesus said unto him, Verily, 
I say unto thee, To-day shalt thou be 
with me in paradise. 



JOHN. 
ch. xix. 25 — 27. 



25 Now there stood by the cross 
of Jesus, his mother, and his mother's 
sister, Mary the wife of Cleophas, and 
Mary Magdalene. 

26 When Jesus therefore saw his 
mother, and the disciple standing by 
whom he loved, he saith unto his 
mother, Woman, behold thy son ! 

27 Then saith he to the disciple, 
Behold thy mother ! And from that 
hour that disciple took her unto his 
own home. 



(sixth day of the week ) Jerusalem. 



ch. xxni. 44 — 46. 

44 And it was about the sixth 
hour, and there was a darkness over 
all the earth until the ninth hour, 

45 And the sun was darkened, 



ch. xix. 28—30. 



28 After this, Jesus knowing that 
all things were now accomplished, 
that the scripture might be fulfilled, 
saith, I thirst.* 

29 Now there was set a vessel full 
of vinegar : and they filled a spunge 

Ps. lxix. 22. 



the same which is rendered land, in the others, and applies equally to both. Taken in the 
latter sense, it may limit the darkness to Judea. But the Evangelists do not mention the 
degree of darkness ; if therefore it was slight, though it extended over the whole globe, the 
objection of its not being recorded by Pliny or Seneca vanishes at once. 



470 



HAKMOtfY OF 



PART VIII 



§ 155. Darkness prevails. Christ expires on the cross. 



MATTHEW. 

ch. xxvii. 45 — 50. 
ran, and took a spunge, and filled it 
with vinegar, and put it on a reed, 
and gave him to drink. 

49 The rest said, Let be, let us 
see whether Elias will come to save 
him. 

50 Jesus, when he had cried again 
with a loud voice, yielded up the 
ghost. 



MAEK. 
ch. xv. 33—37. 
full of vinegar, and put it on a reed, 
and gave him to drink, saying, Let 
alone ; let us see whether Elias will 
come to take him down. 



37 And Jesus cried with a 
voice, and gave up the ghost. 



loud 



§ 156. The vail of the Temple rent. The graves opened. 



ch. xxvii. 51 — 56. 
61 And behold, the vail of the tem- 
ple was rent in twain from the top to 
the bottom : and the earth did quake, 
and the rocks rent ; 

52 And the graves were opened, 
and many bodies of the saints which 
slept, arose, 

53 And came out of the graves 
after his resurrection, and went into 
the holy city, and appeared unto 
many. 

54 Now, when the centurion, and 
they that were with him, watching 
Jesus, saw the earthquake, and those 
things that were done, they feared 
greatly, saying, Truly this was the 
Son of God. 

55 And many women were there 
(beholding afar off) which followed 
Jesus from Galilee, ministering unto 
him : 

56 Among which was Mary Mag- 
dalene, and Mary the mother of James 
and Joses, and the mother of Zebe- 
dee's children. 



ch. xv. 38—41. 
38 And the vail of the temple was 
rent in twain, from the top to the 
bottom. 



39 And when the centurion which 
stood over against him, saw that he so 
cried out, and gave up the ghost, he 
said, Truly this man was the Son of 
God. 

40 There were also women looking 
on afar off, among whom was Mary 
Magdalene, and Mary the Mother of 
James the less, and of Joses, and 
Salome ; 

41 Who also, when he was in Gali- 
lee, followed him, and ministered unto 
him ; and many other women which 
came up with him unto Jerusalem. 



Matth, xxvii. 48, vinegar.] Hil or Hila was the old Syriac for vinegar. Hence one 
of the bystanders, hearing our Saviour's exclamation on the cross, thought he wanted 
vinegar to alleviate his thirst, and straightway filled a spunge. See Buchanan's Researches, 
p. 153. 

Matth. xxvii. 49, Elias.'] The Jews gave a literal interpretation to Mai. iv. 5, expecting 
Elijah to appear in person, as the forerunner of the Messiah ; and hence they, on this oc- 
casion, sneeringly adverted to the want of this testimony to the mission of Christ. Jones, 
Lect. 147. This incidental allusion to the popular opinion, by Matthew and Mark, may 
be noticed as additional evidence of their veracity. 



sec. 155, 156.] 



THE GOSPELS. 



471 



(sixth day of the week.) Jerusalem. 



LUKE. 

ch. xxiii. 44—46. 



46 And when Jesus had cried with 
a loud voice, he said, Father, into 
thy hands I commend my spirit : and 
having said thus, he gave up the ghost. 



JOHN. 

ch. xix. 28—30. 
with vinegar, and put it upon hyssop, 
and put it to his mouth. 



30 When Jesus therefore had re- 
ceived the vinegar, he said, It is 
finished : and he bowed his head, and 
gave up the ghost. 



The women at the cross, (sixth day of the week.) Jerusalem. 



ch. xxiii. 45, 47 — 49. 
45 And the vail of the tem- 

ple was rent in the midst. 



47 Now, when the centurion saw 
what was done, he glorified God, 
saying, Certainly this was a righteous 



48 And all the people that came 
together to that sight, beholding the 
things which were done, smote their 
breasts and returned. 

49 And all his acquaintance, and 
the women that followed him from 
Galilee, stood afar off, beholding these 
things. 



Matt, xxvii. 55, afar off."] This and the parellel verses are reconciled with John 
xix. 25, hy the following observation in Wall's critical notes, p. 116. " Mary stood 
as yet, (John xix. 25,) so nigh the cross as to hear what Christ said. But at the time 
of his departure, Matthew, Mark and Luke say, the women stood afar off." See also 
Watson's Reply to Gibbon, Let. 5, (Evangelical Family Library, Vol. xiv. pp. 276, 
277.) It is natural to suppose that our Lord's relations and friends, mentioned in 
John xix. 25, were too much struck with commiseration and grief to remain long 
near the cross ; and that they would retire from the horror of the concluding scene. 
Newcome. 



472 



HARMONY OF 



[part VIII. 



§ 157. The taking down from the cross. 



MATTHEW. 
ch. xxvii. 57 — 61. 



57 When the even was come, there 
came a rich man of Arimathea, named 
Joseph, who also himself was Jesus' 
disciple : 

58 He went to Pilate, and begged 
the body of Jesus. Then Pilate com- 
manded the body to be delivered. 



59 And when Joseph had taken the 
body, he wrapped it in a clean linen 
cloth, 

60 And laid it in his own new 
tomb, which he had hewn out in the 
rock ; and he rolled a great stone 
to the door of the sepulchre, and de- 
parted. 



MAEK. 

ch. xv. 42 — 47. 



42 And now, when the even was 
come, (because it was the prepara- 
tion, that is, the day before the sab- 
bath,) 

43 Joseph of Arimathea, an hon- 
ourable counsellor, which also waited 
for the kingdom of God, came, and 
went in boldly unto Pilate, and craved 
the body of Jesus. 

44 And Pilate marvelled if he were 
already dead : and calling unto him 
the centurion, he asked him whether 
he had been any while dead. 

45 And when he knew it of the 
centurion, he gave the body to Joseph. 

46 And he bought fine linen, and 
took him down, and wrapped him in 
the linen, and laid him in a sepulchre 
which was hewn out of a rock, and 
rolled a stone unto the door of the 
sepulchre. 



Matt, xxvii. 58, begged the body.] Here is another of those incidental allusions to 
existing customs, which show the naturalness and veracity of the narrative. Those who 
were crucified hy the Romans are said to have been usually exposed to the birds of prey ■ 
and a guard was set to prevent their friends from burying the bodies. The body of Jesus 



sec. 157.] 



THE GOSPELS. 



473 



The burial. Jerusalem. 



LUKE. 

CH. xxiii. 50- 



-56. 



50 And behold, there was a man 
named Joseph, a counsellor : and he \ 
toas a good man, and a just : 

51 (The same had not consented I 
to the counsel and deed of them :) 
he was of Arimathea, a city of the 
Jews ; who also himself waited for J 
the kingdom of God. 

52 This man went unto Pilate, and 
begged the body of Jesus. 



53 And he took it down, and 
wrapped it in linen, and laid it in a 
sepulchre that was hewn in stone, 
wherein never man before was laid. 



* Ex. xxii. 46. Ps. xxiv. 20. 



JOHN. 

ch. xix. 31 — 42. 

31 The Jews therefore, because it 
was the preparation, that the bodies 
should not remain upon the cross on 
the sabbath-day, (for that sabbath-day 
was an high day) besought Pilate that 
their legs might be broken, and that 
they might be taken away. 

32 Then came the soldiers, and 
brake the legs of the first, and of the 
other which was crucified with him. 

33 But when they came to Jesus, 
and saw that he was dead already, 
they brake not his legs : 

34 But one of the soldiers with a 
spear pierced his side, and forthwith 
came thereout blood and water. 

35 And he that saw it, bare record, 
and his record is true : and he know- 
eth that he saith true, that ye might 
believe. 

36 For these things were done, that 
the scripture should be fulfilled, A bone 
of him shall not be broken.* 

37 And again another scripture 
saith, They shall look on him whom 
they pierced. t 

38 And after this Joseph of Ari- 
mathea (being a disciple of Jesus, but 
secretly for fear of the Jews) besought 
Pilate that he might take away the 
body of Jesus : and Pilate gave him 
leave. He came therefore and took 
the body of Jesus. 

39 And there came also Nicodemus 
(which at the first came to Jesus by 
night) and brought a mixture of myrrh 
and aloes, about an hundred pounds 
weight. 



40 Then took they the body of 
Jesus, and wound it in linen clothes 
with the spices, as the manner of the 
Jews is to bury. 

41 Now in the place where he was 
crucified, there was a garden ; and in 
the garden a new sepulchre, wherein 
was never man yet laid. 



f Zecli 



10. 



therefore could not be obtained for burial, without leave from Pilate ; which the Evangelists 
relate was applied for, but without explaining the cause. 



474 



HARMONY OF 



[part VIII. 



§ 157. The taking down from the cross. 



MATTHEW. 

oh. xxvu. 57 — 61. 



MAEK. 

ch. xv. 42 — 47. 



61 And there was Mary Magdalene, ! 47 And Mary Magdalene and Mary 
and the other Mary, sitting over the mother of Joses beheld where he 
against the sepulchre. was laid. 



158. The watch at the sepulchre, (seventh 



ch. xxvu. 62—66. 

62 Now, the next day that followed 
the day of the preparation, the chief 
priests and Pharisees came together 
unto Pilate, 

63 Saying, Sir, we remember that 
that deceiver said, while he was yet 
alive, After three days I will rise 
again. 

64 Command therefore that the 
sepulchre be made sure until the third 
day, lest his disciples come by night, 
and steal him aw^ay, and say unto the 
people, He is risen from the dead : so 
the last error shall be worse than the 
first. 

65 Pilate said unto them, Ye have 
a watch : go your way, make it as 
sure as ye can. 

66 So they went and made the 
sepulchre sure, sealing the stone, and 
setting a watch. 



Matt, xxvii. 66, setting a watch.} The mention of this circumstance by Matthew, 
and not by the other Evangelists, is in perfect keeping with his previous occupation ; 
which led him to watch for fraud, in all places where it might be perpetrated. 






sec. 157, 158. 



THE GOSPELS. 



475 



The burial. 


Jerusalem. 


LUKE. 


JOHN. 


ch. xxiii. 50 — 56. 
54 And that day was the prepara- 
tion, and the sabbath drew on. 


ch. xix. 31 — 42. 
42 There laid they Jesus therefore, 
because of the Jews' preparation- 
day ; for the sepulchre was nigh at 
hand. 


55 And the women also, which 
came with him from Galilee, followed 
after, and beheld the sepulchre, and 
how his body was laid. 

56 And they returned, and prepared 
spices and ointments; and rested the 
sabbath-day, according to the com- 
mandment. 



day of the week, or sabbath.) Jerusalem. 



Luke xxiii. 54, drew on.} We must not understand this word of the morning light. 
The Jewish sabbath began at six in the evening, before which time our Lord's body was 
deposited in the tomb. Newcome. 



PART IX. 

OUR LORD'S RESURRECTION, 

HIS SUBSEQUENT APPEARANCES, 

AND 
HIS ASCENSION. 



Time. Forty days. 



478 



HARMONY OF 



[part IX. 



§ 159. The morning of the Resurrection. 



MATTHEW. 

ch. xxviii. 2 — 4. 



2 And behold, there was a great 
earthquake ; for the angel of the Lord 
descended from heaven, and came and 
rolled back the stone from the door, 
and sat upon it. 

3 His countenance was like light- 
ning, and his raiment white as snow. 

5 And for fear of him the keepers 
did shake, and became as dead men. 



MARK. 

CH. XVI. 1. 

And when the sabbath was past, 
Mary Magdalene, and Mary the mother 
of James, and Salome, had bought 
sweet spices, that they might come 
and anoint him. 



160. Visit of the women to the Sepulchre. Mary 



ch. xxviit. 1. 
In the end of the sabbath, as it be- 
gan to dawn toward the first day of 
the week, came Mary Magdalene, and 
the other Mary to see the sepulchre. 



ch. xvi. 2 — 4. 

2 And very early in the morning, 
the first day of the week, they came 
unto the sepulchre at the rising of the 
sun : 

3 And they said among themselves, 
Who shall roll us away the stone from 
the door of the sepulchre 1 

4 (And when they looked, they saw 
that the stone was rolled away,) for it 
was very great. 



§ 161. Vision of angels in the Sepulchre. 



ch. xxviii. 5 — 7. 



5 And the angel answered and said 
unto the women, Fear not ye : for I 
know that ye seek Jesus, which was 
crucified. 

6 He is not here : for he is risen, 
as he said. Come, see the place 
where the Lord lay. 

7 And go quickly, and tell his dis- 
ciples, that he is risen from the dead, 
and behold, he goeth before you into 
Galilee ; there shall ye see him : lo, I 
have told you. 



ch. xvi. 5 — 7. 

5 And entering into the sepulchre, 
they saw a young man sitting on the 
right side, clothed in a long white 
garment ; and they were affrighted. 

6 And he saith unto them, Be not 
affrighted : ye seek Jesus of Nazareth, 
which was crucified : he is risen ; he 
is not here : behold the place where 
they laid him. 



7 But go your way, tell his disci- 
ples and Peter, that he goeth before 
you into Galilee : there shall ye see 
him, as he said unto you. 



sec. 159, 160, 161.] 



THE GOSPELS. 



479 



(first day of the week.) Jerusalem. 


LUKE. 


JOHN. 



Magdalene returns, (first day of the week.) Jerusalem. 



CH. XXIV. 1 — 3. 

Now upon the first dap of the 
week, very early in the morning, they 
came unto the sepulchre, bringing the 
spices which they had prepared, and 
certain others with them. 



2 And they found the stone rolled 
away from the sepulchre. 

3 And they entered in, and found 
not the body of the Lord Jesus. 



ch. xx. 1 — 2. 
The first day of the week cometh 
Mary Magdalene early, when it was 
yet dark, unto the sepulchre, and 
seeth the stone taken away from the 
sepulchre. 



2 Then she runneth, and cometh 
to Simon Peter, and to the other dis- 
ciple whom Jesus loved, and saith 
unto them, They have taken away 
the Lord out of the sepulchre, and we 
know not where they have laid him. 



(first day of the week.) Jerusalem. 



xxiv. 4 — 8. 

4 And it came to pass, as they 
were much perplexed thereabout, be- 
hold, two men stood by them in shin- 
ing garments. 

5 And as they were afraid, and 
bowed down their faces to the earth, 
they said unto them, Why seek ye 
the living among the dead 1 

6 He is not here, but is risen. Re- 
member how he spake unto you when 
he was yet in Galilee, 

7 Saying, The Son of man must be 
delivered into the hands of sinful men, 
and be crucified, and the third day rise 
again. 

8 And they remembered his words, 



480 



HARMONY OF 



[part IX. 



162. The women return to the city. Jesus meets them. 



MATTHEW. 

CH. XXVIII. 8 — 10. 

8 And they departed quickly from 
the sepulchre, with fear and great 
joy ; and did run to bring his disciples 
word. 

9 And as they went to tell his dis- 
ciples, behold Jesus met them, say- 
ing, All hail. And they came, and 
held him by the feet, and worshipped 
him. 

10 Then said Jesus unto them, Be 
not afraid : go tell my brethren, that 
they go into Galilee, and there shall 
they see me. 



MARK. 

CH. XVI. 8. 

6 And they went out quickly, and 
fled from the sepulchre ; for they 
trembled, and were amazed : neither 
said they any thing to any man ; for 
they were afraid. 



§ 163. Peter and John run to the Sepulchre. 



§ 164. Our Lord is seen by Mary Magdalene at the 



sec. 162, 163, 164.] 



THE GOSPELS. 



481 



(first day of the week.) Jerusalem. 



LUKE. 

CH. XXIV. 9 11. 

9 And returned from the sepulchre, 
and told all these things unto the 
eleven, and to all the rest. 

10 It was Mary Magdalene, and 
Joanna, and Mary the mother of James, 
and other women that were with them, 
which told these things unto the apos- 
tles. 

11 And their words seemed to them 
as idle tales, and they believed them 
not. 



JOHN. 



(first day of the week.) Jerusalem. 



CH. xxiv. 12. 
12 Then arose Peter, and ran unto 
the sepulchre, and stooping down, he 
beheld the linen clothes laid by them- 
selves, and departed, wondering in 
himself at that which was come to 
pass. 



CH. xx. 3 — 10. 

3 Peter therefore went forth, and 
that other disciple, and came to the 
sepulchre. 

4 So they ran both together : and 
the other disciple did outrun Peter, 
and came first to the sepulchre. 

5 And he stooping down, and look- 
ing in, saw the linen clothes lying ; 
yet went he not in. 

6 Then cometh Simon Peter follow- 
ing him, and went into the sepulchre, 
and seeth the linen clothes lie ; 

7 And the napkin that was about 
his head, not lying with the linen 
clothes, but wrapped together in a 
place by itself. 

8 Then went in also that other dis- 
ciple which came first to the sepulchre, 
and he saw, and believed. 

9 For as yet they knew not the 
scripture, that he must rise again from 
the dead. 

10 Then the disciples went away 
again unto their own home. 



Sepulchre, (first day of the week.) Jerusalem. 



ch. xx. 11 — 18. 

11 But Mary stood without at the 
sepulchre weeping : and as she wept 
she stooped down and looked into 
the sepulchre, 

12 And seeth two angels in white, 
sitting, the one at the head, and the 
other at the feet, where the body of 
Jesus had lain. 

13 And they say unto her, Woman, 
why weepest thou ? She saith unto 



482 



HARMONY OF 



[part IX. 



§ 164. Our Lord is seen by Mary Magdalene at the 



MATTHEW. 



MARK. 

CH. XVI. 9 — 11. 



9 Now, when Jesus was risen early, 
the first day of the week, he appeared 
first to Mary Magdalene, out of whom 
he had cast seven devils. 



10 And she went and told them that 
had been with him, as they mourned 
and wept. 

1 1 And they, when they had heard 
that he was alive, and had been seen 
of her, believed not. 



§ 165. Report of the watch. 



CH. xxviii. 11 — 15. 

11 Now, when they were going, 
behold, some of the watch came into 
the city, and shewed unto the chief 
priests all the things that were done. 

12 And when they were assembled 
with the elders, and had taken coun- 
sel, they gave large money unto the 
soldiers, 

N 13 Saying, Say ye, His disciples 
came by night, and stole him away 
while we slept. 

14 And if this come to the go- 
vernor's ears, we will persuade him, 
and secure you. 

15 So they took the money, and 
did as they were taught : and this 
saying is commonly reported among 
the Jews until this day. 



10.164, 165.] 



THE GOSPELS. 



483 



Sepulchre, (first day of the week.) Jerusalem. 



LUKE. 



JOHN. 

CH. XX. 11 — 18. 

them, Because they have taken away 
my Lord, and I know not where they 
have laid him. 

14 And when she had thus said, 
she turned herself back, and saw Jesus 
standing, and knew not that it was 
Jesus. 

15 Jesus saith unto her, Woman, 
why weepest thou % whom seekest 
thou ? She, supposing him to be the 
gardener, saith unto him, Sir, if thou 
have borne him hence, tell me where 
thou hast laid him, and I will take him 
away. 

16 Jesus saith unto her, Mary. 
She turned herself, and saith unto him, 
Rabboni, which is to say, Master. 

17 Jesus saith unto her, Touch me 
not : for I am not yet ascended to my 
Father : but go to my brethren, and say 
unto them, I ascend unto my Father 
and your Father, and to my God and 
your God. 

18 Mary Magdalene came and told 
the disciples that she had seen the 
Lord, and that he had spoken these 
things unto her. 



(first day of the week.) Jerusalem. 



i i 2 



484 



HAKMONY OP 



[part IX. 



§ 166. Our Lord is seen of Peter; then by two disciples on the 



MATTHEW. 



MAEK. 
ch. xvi. 12, 13. 



12 After that, he appeared in an- 
other form unto two of them, as they 
walked, and went into the country. 



sec. 166.] 



THE GOSPELS. 



485 



way to Emmaus. (first day of the week.) Emmaus. 



i 



LUKE. 
ch. xxiv. 13 — 35. 

13 And behold, two of them went 
that same day to a village called 
Emmaus, which was from Jerusalem 
abotit threescore furlongs. 

14 And they talked together of all 
these things which had happened. 

15 And it came to pass, that, while 
they communed together, and reasoned, 
Jesus himself drew near, and went 
with them. 

16 But their eyes were holden, that 
they should not know him. 

17 And he said unto them, What 
manner of communications are these 
that ye have one to another, as ye 
walk, and are sad ? 

18 And the one of them, whose 
name was Cleopas, answering, said 
unto him, Art thou only a stranger 
in Jerusalem, and hast not known the 
things which are come to pass there 
in these days? 

19 And he said unto them, What 
things ? And they said unto him, Con- 
cerning Jesus of Nazareth, which was 
a prophet mighty in deed and word 
before God, and all the people : 

20 And how the chief priests and 
our rulers delivered him to be con- 
demned to death, and have crucified 
him. 

21 But we trusted that it had been 
he which should have redeemed Israel : 
and besides all this, to-day is the 
third day since these things were 
done. 

22 Yea, and certain women also of 
our company made us astonished, 
which were early at the sepulchre. 

23 And when they found not his 
body, they came, saying, that they 
had also seen a vision of angels, which 
said that he was alive. 

24 And certain of them which were 
with us, went to the sepulchre, and 
found it even so as the women had 
said : but him they saw not. 

25 Then he said unto them, fools, 
and slow of heart to believe all that 
the prophets have spoken ! 

26 Ought not Christ to have suf- 
fered these things, and to enter into 
his glory 1 



JOHN. 



486 



HAKMONY OF 



[part IX. 



§ 166. Our Lord is seen of Peter; then by two disciples on the 



MATTHEW. 



MAEK. 
ch. xv. 12, 13. 



13 And they went and told it unto 
the residue : neither believed they 
them. 



§ 167. Jesus appears in the midst of the Apostles, Thomas being absent. 



ch. xvi. 14 — 18. 
14 Afterward he appeared unto 
the eleven, as they sat at meat, and 
upbraided them with their unbelief, 
and hardness of heart, because they 
believed not them which had seen 
him after he was risen. 



Luke xxiv. 34, appeared unto Simon.] This appearance of Jesus is not alluded to 
by any other Evangelist ; but it was a fact well known among the disciples, and is 



sec. 166, 167.] 



THE GOSPELS. 



487 



way to Emmaus. (first day of the week.) Emmaus. 



LUKE. 
ch. xxiv. 13 — 35. 

27 And beginning at Moses, and 
all the prophets, he expounded unto 
them in all the scriptures the things 
concerning himself. 

28 And they drew nigh unto the 
village whither they went : and he 
made as though he would have gone 
farther. 

29 But they constrained him, say- 
ing, Abide with us : for it is toward 
evening, and the day is far spent. 
And he went in to tarry with them. 

30 And it came to pass, as he sat 
at meat with them, he took bread, 
and blessed it, and brake, and gave to 
them. 

31 And their eyes were opened, 
and they knew him : and he vanished 
out of their sight. 

32 And they said one to another, 
Did not our heart burn within us 
while he talked with us by the way, 
and while he opened to us the scrip- 
tures 1 

33 And they rose up the same hour, 
and returned to Jerusalem, and found 
the eleven gathered together, and 
them that were with them, 

34 Saying, The Lord is risen in- 
deed, and hath appeared to Simon. 

35 And they told what things were 
done in the way, and how he was 
known of them in breaking of bread. 



JOHN. 



(evening following the first day of the week.) Jerusalem. 



ch. xiv. 36—49. 

36 And as they thus spake, Jesus 
himself stood in the midst of them, 
and saith unto them, Peace be unto 
you. 

37 But they were terrified and af- 
frighted, and supposed that they had 
seen a spirit. 

38 And he said unto them, Why are 
ye troubled % and why do thoughts 
arise in your hearts % 



ch. xx. 19—23. 
19 Then the same day at evening, 
being the first day of the week, when 
the doors were shut where the disci- 
ples were assembled for fear of the 
Jews, came Jesus and stood in the 
midst, and saith unto them, Peace be 
unto you. 



expressly stated by Paul, in 1 Cor. xv. 5, — " and that he was seen of Cephas, then of the 
twelve." 

Mark xvi. 14, unto the eleven.} This appearance of Jesus is also affirmed by Paul, in 
1 Cor. xv. 5. 



488 



HABMONY OF 



[part IX. 



§ 167. Jesus appears in the midst of the Apostles, Thomas being absent. 


MATTHEW. 


MAEK. 




ch. xvi. 14 — 18. 




15 And he said unto them, Go ye 




into all the world, and preach the 




gospel to every creature. 




16 He that believeth and is bap- 




tized, shall be saved ; but he that 




believeth not, shall be damned. 




17 And these signs shall follow 




them that believe : In my name shall 




they cast out devils ; they shall speak 




with new tongues : 


I 


18 They shall take up serpents; 


and if they drink any deadly thing, 




it shall not hurt them ; they shall 




lay hands on the sick, and they shall 




recover. 



§ 168. Jesus appears in the midst of the Apostles, Thomas being present. 



sec. 167, 168.] 



THE GOSPELS. 



489 



(evening following the first day of the week.) Jerusalem. 



LUKE. 

ch. xiv. 36—49. 
39 Behold my hands and my feet, 
that it is I myself : handle me, and 
see ; for a spirit hath not flesh and 



bones, 



as ye 



see me have. 



40 And when he had thus spoken, 
he shewed them his hands and his 
feet. 

41 And while they yet believed not 
for joy, and wondered, he said unto 
them, Have ye here any meat 1 

42 And they gave him a piece of 
a broiled fish, and of an honey-comb. 

43 And he took it, and did eat 
before them. 

44 And he said unto them, These 
are the words which I spake unto you, 
while I was yet with you, that all 
things must be fulfilled which were 
written in the law of Moses, and in 
the prophets, and in the psalms, con- 
cerning me. 

45 Then opened he their under- 
standing, that they might understand 
the scriptures, 

46 And said unto them, Thus it is 
written, and thus it behoved Christ to 
suffer, and to rise from the dead the 
third day : 

47 And that repentance and remis- 
sion of sins should be preached in his 
name among all nations, beginning at 
Jerusalem. 

48 And ye are witnesses of these 
things. 

49 And behold, I send the promise 
of my Father upon you : but tarry ye 
in the city of Jerusalem, until ye be 
endued with power from on high. 



JOHN. 

ch. xx. 19—23. 

20 And when he had so said, he 

shewed unto them his hands and his 

side. Then were the disciples glad 

when they saw the Lord. 



21 Then said Jesus to them again, 
Peace be unto you : as my Father hath 
sent me, even so send I you. 



22 And when he had said this, he 
breathed on them, and saith unto them, 
Receive ye the Holy Ghost. 

23 Whose soever sins ye remit, 
they are remitted unto them ; and 
whose soever sins' ye retain, they are 
retained. 



(evening following first day of week after resurrection.) Jerusalem. 



ch. xx. 24—29. 

24 But Thomas, one of the twelve, 
called Didymus, was not with them 
when Jesus came. 

25 The other disciples therefore 
said unto him, We have seen the 
Lord. But he said unto them, Except 
I shall see in his hands the print of the 
nails, and put my finger into the print 
of the nails, and thrust my hand into 
his side, I will not believe. 

26 And after eight days again his 
disciples were within, and Thomas 



490 



HARMONY OF 



[part IX. 



§ 168. Jesus appears in the midst of the Apostles, Thomas being present. 



MATTHEW. 



MAEK. 



§ 169. The Apostles go away into Galilee. Jesus shows 



CH. xxviii. 16. 
16 Then the eleven disciples went 
away into Galilee, 



sbo. 168, 169.] 



THE GOSPELS. 



491 



(evening following first day of week after resurrection.) Jerusalem. 



LUKE. 



JOHN. 

ch. xx. 24—29. 

with them : then came Jesus, the doors 

being shut, and stood in the midst, and 

said, Peace he unto you. 

27 Then saith he to Thomas, Reach 
hither thy finger, and behold my 
hands ; and reach hither thy hand, 
and thrust it into my side ; and be not 
faithless, but believing. 

28 And Thomas answered and said 
unto him, My Lord and my God. 

29 Jesus saith unto him, Thomas, 
because thou hast seen me, thou hast 
believed: blessed are they that have 
not seen, and vet have believed. 



himself to seven of them at the Sea of Tiberias. Galilee. 



ch. xxi. 1 — 24. 
After these things Jesus shewed 
himself again to the disciples at the 
sea of Tiberias ; and on this wise 
shewed he himself. 

2 There were together Simon Peter, 
and Thomas called Didymus, and Na- 
thanael of Cana in Galilee, and the 
sons of Zebedee, and two other of his 
disciples. 

3 Simon Peter saith unto them, I 
go a fishing. They say unto him, 
We also go with thee. They went 
forth, and entered into a ship imme- 
diately ; and that night they caught 
nothing. 

4 But when the morning was now 
come, Jesus stood on the shore ; but 
the disciples knew not that it was 
Jesus. 

5 Then Jesus saith unto them, 
Children, have ye any meat ? They 
answered him, No. 

6 And he said unto them, Cast the 
net on the right side of the ship, and 
ye shall find. They cast therefore, 
and now they were not able to draw 
it for the multitude of fishes. 

7 Therefore that disciple whom 
Jesus loved saith unto Peter, It is the 
Lord. Now when Simon Peter heard 
that it was the Lord, he girt his 
fisher's coat unto him, (for he was 
naked) and did cast himself into the 
sea. 

8 And the other disciples came in 
a little ship (for they were not far 



492 



HAKMONY OF 



[part IX. 



§ 169. The Apostles go away into Galilee. Jesus shows 



seo. 169.] 



THE GOSPELS. 



493 



himself to seven of them at the Sea of Tiberias. Galilee. 



LUKE. 



JOHN. 
ch. xxi. 1 — 24. 
from land, but as it were two hundred 
cubits) dragging the net with fishes. 

9 As soon then as they were come 
to land, they saw a fire of coals there, 
and fish laid thereon, and bread. 

10 Jesus saith unto them, bring of 
the fish which ye have now caught. 

11 Simon Peter went up, and drew 
the net to land full of great fishes, an 
hundred and fifty and three : and for 
all there were so many, yet was not 
the net broken. 

12 Jesus saith unto them, Come 
and dine. And none of the disciples 
durst ask him, Who art thou ? know- 
ing that it was the Lord. 

13 Jesus then cometh, and taketh 
bread, and giveth them, and fish like- 
wise. 

14 This is now the third time that 
Jesus shewed himself to his disciples, 
after that he was risen from the dead. 

15 So when they had dined, Jesus 
saith to Simon Peter, Simon, son of 
Jonas, lovest thou me more than 
these 1 He saith unto him, Yea, Lord : 
thou knowest that I love thee. He 
saith unto him, Feed my lambs. 

16 He saith to him again the 
second time, Simon, son of Jonas, 
lovest thou me ? He saith unto him, 
Yea, Lord : thou knowest that I love 
thee. He saith unto him, Feed my 
sheep. 

17 He saith unto him the third 
time, Simon, son of Jonas, lovest thou 
me ? Peter was grieved because he 
said unto him the third time, Lovest 
thou me ? And he said unto him, 
Lord, thou knowest all things ; thou 
knowest that I love thee. Jesus saith 
unto him, Feed my sheep. 

18 Verily, verily, I say unto thee, 
When thou wast young, thou girdest 
thyself, and walkedst whither thou 
wouldest : but when thou shalt be 
old, thou shalt stretch forth thy 
hands, and another shall gird thee, 
and carry thee whither thou wouldest 
not. 

19 This spake he, signifying by 
what death he should glorify God. 
And when he had spoken this, he 
saith unto him, Follow me. 



494 



HARMONY OF 



[part IX. 



§ 169. The Apostles go away into Galilee. Jesus shows 



MATTHEW. 



MAKK. 



170. Jesus meets the Apostles and above five hundred 



ch. xxviii. 16 — 20. 

16 into a 
mountain where Jesus had appointed 
them. 

17 And when they saw him, they 
worshipped him • but some doubted. 



18 And Jesus came, and spake unto 
them, saying, All power is given unto 
me in heaven and in earth. 

19 Go ye therefore and teach all 
nations, baptizing them in the name 
of the Father, and of the Son, and of 
the Holy Ghost ; 

20 Teaching them to observe all 
things whatsoever I have commanded 
you : and lo, I am with you alway, 
even unto the end of the world. 
Amen. 



Matth. xxviii. 17, they saw him.] Many and perhaps most Harmonists and Commen- 
tators refer 1 Cor. xv. 6, to this place, where it is related that Jesus was seen of above 
five hundred brethren at once. Such is the opinion of Dr. Robinson and Bishop J. B. 
Sumner, and such seems to have been the opinion of Abp. Newcome, Dr. Macknight, and 






sec. 169, 170.] 



THE GOSPELS. 



495 



himself to seven of them at the Sea of Tiberias. Galilee. 



LUKE. 



JOHN. 

ch. xxi. 1 — 24. 
20 Then Peter, turning about, seeth 
the disciple whom Jesus loved, follow- 
ing ; (which also leaned on his breast 
at supper, and said, Lord, which is he 
that betrayeth thee ?) 



21 Peter seeing him, saith to Jesus, 
Lord, and what shall this man do ? 

22. Jesus saith unto him, If I will 
that he tarry till I come, what is that 
to thee ? Follow thou me. 



23 Then went this saying abroad 
among the brethren, that that disciple 
should not die : yet Jesus said not 
unto him, He shall not die ; but, if I 
will that he tarry till I come, what 
is that to thee 1 

24 This is the disciple which tes- 
tifieth of these things, and wrote these 
things : and we know that his testi- 
mony is true. 



brethren on a mountain in Galilee. Galilee. 



Dr. Pilkington. See Newcome, in loc. The fact is deemed by some to have an important 
bearing upon the extent of the commission then given or repeated by our Lord ; but the 
plan of this work does not require any further notice of the question. 



496 



HAKMONY OF 



[PART IX. 



171. Our Lord is seen of James ; 



MATTHEW. 



MAEK. 



§ 171. The title of this section is inserted, for the sake of preserving the series of 
Dr. Robinson, whose arrangement has been followed in this Harmony; but as 
the appearances of Jesus which are here referred to, are related only by Luke in 
Acts, i. 3 — 8, and by Paul in 1 Cor. xv. 7, the particular insertion of those passages 



§ 172. The Ascension. 



ch. xvi. 19, 20. 



19 So then, after the Lord had 
spoken unto them, he was received 
up into heaven, and sat on the right 
hand of God. 

20 And they went forth, and 
preached every where, the Lord work- 
ing with them, and confirming the 
word with signs following. Amen. 



§173. Conclusion of 



Luke xxiv. 50, Beth(my.~\ This is perfectly consistent with the statement of Luke 
in Acts i. 12, as Bethany was not only the name of a town, but of a district of Mount 



sec. 171, 172, 173. 



THE GOSPELS. 



497 



then of all the Apostles. Jerusalem. 



LUKE. 



JOHN. 



is omitted, for the reasons already given. See § 137, note. The subject of this and 
the eleven preceding sections, respecting the resurrection of Jesus, is discussed in the 
Note on the Resurrection. 



ch. xxiv. 50 — 53. 

50 And he led them out as far as 
to Bethany : and he lifted up his 
hands, and blessed them. 

51 And it came to pass, while he 
blessed them, he was parted from 
them, and carried up into heaven. 

52 And they worshipped him, and 
returned to Jerusalem with great joy : 

53 And were continually in the 
temple, praising and blessing God. 
Amen. 



John's Gospel. 



ch. xx. 30, 31. 

30 And many other signs truly did 
Jesus in the presence of his disciples, 
which are not written in this book. 

31 But these are written that ye 
might believe that Jesus is the Christ, 
the Son of God ; and that believing ye 
might have life through his name. 

ch. xxi. 25. 
25 And there are also many other 
things which Jesus did, the which, if 
they should be written every one, I 
suppose that even the world itself 
could not contain the books that should 
be written. Amen. 



Olivet, adjoining the town. See Watson's Reply to Gibbon, Letter 
Family Library, Vol. xiv, p. [277]. 



in Evangelical 



NOTE ON THE RESURRECTION. 



The accounts of the Resurrection and of the subsequent appearances of our Lord, have 
been harmonised in various methods ; of which the latest, and probably the best, is tbat 
of Professor Robinson, in an article published in the Bibliotheca Sacra for February 1 845, 
vol. ii. pp. 162 — 189. As the best service the present writer could do to the English 
reader, he has therefore here abridged that article, by omitting the introduction, and such 
parts as relate to the Greek text, and a few other passages, which it seemed might be 
spared without injury to the narrative itself. 

§ 1. Tlie Time of the Resurrection. 

Matt. 26 : 1, 2. Mark 16 : 1, 2, 9. Luke 24 : 1. John 20 : 1. 

That the resurrection of our Lord took place before full daylight, on the first day of the 
week, follows from the unanimous testimony of the Evangelists respecting the visit of the 
women to the sepulchre. But the exact time at which he rose is nowhere specified. 
According to the Jewish mode of reckoning, the Sabbath ended and the next day began 
at sunset ; so that had the resurrection occurred even before midnight, it would still have 
been upon the first day of the week, and the third day after our Lord's burial. The 
earthquake had taken place and the stone had been rolled away before the arrival of the 
women ; and so far as the immediate narrative is concerned, there is nothing to show that 
all this might not have happened some hours earlier. Yet the words of Mark in another 
place render it certain, that there could have been no great interval between these events 
and the arrival of the women ; since he affirms in v. 9, that Jesus " had risen early, the 
first day of the week ;" while in v. 2, he states that the women went out * very early.'" 
A like inference may be drawn from the fact, that the affrighted guards first went to inform 
the chief priests of these events, when the women returned to the city (Matt. 28 : 11) ; 
for it is hardly to be supposed, that after having been thus terrified by the earthquake and 
the appearance of an angel, they would have waited any very long time before sending 
information to their employers. — The body of Jesus had therefore probably lain in the 
tomb not less than about thirty-six hours. 

§ 2. The Visit of the Women to the Sepidchre. 
Matt, 28 : 1—8. Mark 16 : 1—8. Luke 24 : 1—11. John 20 : 1, 2. 

The first notices we have of our Lord's resurrection, are connected with the visit of the 
women to the sepulchre, on the morning of the first day of the week. According to Luke, 
the women who had stood by the cross, went home and rested during the sabbath (23 : 
56) ; and Mark adds that after the sabbath was ended, that is, after sunset, and during 
the evening, they prepared spices in order to go and embalm our Lord's body. They 
were either not aware of the previous embalming by Joseph and Nicodemus ; or else 
they also wished to testify their respect and affection to their Lord, by completing, more 
perfectly, what before had been done in haste ; John 19 : 40 — 42. 

It is in just this portion of the history, which relates to the visit of the women to the 
tomb and the appearance of Jesus to them, that most of the alleged difficulties and discre- 
pancies in this part of the Gospel narratives are found. We will therefore take up the chief 
of them in their order. 

I. Tlie Time. All the Evangelists agree in saying that the women went out very early 



XOTE OX THE RESURRECTION, 499 

to the sepulchre. Matthew's expression is, as the day was dawning. Mark's words are, 
very early ; which indeed are less definite, but are appropriate to denote the same point of 
time. Luke has the more poetic term : deep morning, i. e. early dawn. John's language 
is likewise definite : early, while it loas yet dark. All these expressions go to fix the 
time at what we call early claim, or early twilight; after the break of day, but while the 
light is yet struggling with darkness. 

Thus far there is no difficulty ; and none would ever arise, had not Mark added the 
phrase, the sun being risen ; or, as the English version has it, at the rising of the sun. 
These words seem, at first, to be at direct variance both with the very early of Mark him- 
self, and with the language of the other Evangelists. To harmonise this apparent discre- 
pancy, we may premise, that since Mark himself first specifies the point of time by a phrase 
sufficiently definite in itself, and supported by all the other Evangelists, we must conclude 
that when he adds, at the rising of the sun, he .did not mean to contradict himself, but 
used this latter phrase in a broader and less definite sense. As the sun is the source of 
light and of the day, and as his earliest rays produce the contrast between darkness and 
light, between night and dawn, so the term sunrising might easily come in popular 
language, by a metonymy of cause for effect, to be put for all that earlier interval, when 
his rays, still struggling with darkness, do nevertheless usher in the day. 

Accordingly, we find such a popular usage prevailing among the Hebrews ; and several 
instances of it occur in the Old Testament. Thus in Judg. 9 : 33, the message of Zebul 
to Abimelech, after directing him to lie in wait with his people in the field during the 
night, goes on as follows : " and it shall be, in the morning, as soon as the sun is up thou 
shalt rise early and set upon the city ;" yet we cannot for a moment suppose that Abimi- 
lech with his ambuscade was to wait until the sun actually appeared above the horizon, 
before he made his onset. So the Psalmist (104 : 22), speaking of the young lions that 
by night roar after their prey, goes on to say : " The sun ariseth, they gather themselves 
together, and lay them down in their dens." But wild animals do not wait for the actual 
appearance of the sun ere they shrink away to their lairs ; the break of day, the dawning 
light, is the signal for their retreat. See also Sept. 2E.3: 22. 2 Sam. 23 : 4. In all 
these passages the language is entirely parallel to that of Mark ; and they serve fully to 
illustrate the principle, that the rising of the sun is here used in a popular sense as equiva- 
lent to the rising of the day or early dawn. 

II. The Number of the Women. Matthew mentions Mary Magdalene and the other 
Mary ; v. 1. Mark enumerates Mary Magdalene, Mary the mother of James, and Salome ; 
v. 1. Luke has Mary Magdalene, Joanna, Mary the mother of James, and others with 
them ; v. 10. John speaks of Mary Magdalene alone, and says nothing of any other. The 
first three Evangelists accord then in respect to the two Marys, but no further ; while 
John differs from them all. Is there here a real discrepancy ? 

We may at once answer, No ; because, according to the sound canon of Le CI ere :* 
" Qui plura narrat, pauciora complectitur ; qui pauciora memor at, plura non negatJ" 1 
Because John, in narrating circumstances with which he was personally connected, sees 
fit to mention only Mary Magdalene, it does not at all follow that others were not present. 
Because Matthew, perhaps for like reasons, speaks only of the two Marys, he by no means 
excludes the presence of others. Indeed, the very words which John puts into the mouth 
of Mary Magdalene, (v. 2), presupposes the fact, that others had gone with her to the 
sepulchre. That there was something in respect to Mary Magdalene, which gave her a 
peculiar prominence in these transactions, may be inferred from the fact, that not only 
John mentions her alone, but likewise all the other Evangelists name her first, as if 
holding the most conspicuous place. 

The instance here under consideration is parallel to that of the demoniacs of Gadara, 
and the blind men at Jericho ; where, in both cases, Matthew speaks of two persons, 
while Mark and Luke mention only oncf* Something peculiar in the station or character 
of one of the persons, rendered him in each case more prominent, and led the two hitter 
Evangelists to speak of him particularly. But there, as here, their language is not exclu- 
sive ; nor is there in it anything that contradicts the statements of Matthew. 

III. The Arrival at the Sepulchre. According to Mark, Luke, and John, the women 
on reaching the sepulchre found the great stone, with which it had been closed, already 

« 

* Harm. p. 525. Can. XII. fin. 

+ Matt. 8 : 28. Mark 5 : 2. Luke 8 : 27.— Matt. 20 : 30. Mark 10 : 46. Luke 
18: 35. 

k k 2 



500 NOTE ON THE RESURRECTION. 

rolled away. Matthew, on the other hand, after narrating that the women went out to 
see the sepulchre, proceeds to mention the earthquake, the descent of the angel, his rolling 
away the stone and sitting upon it, and the terror of the watch, as if all these things took 
place in the presence of the women. The angel too (in v. 5) addresses the women, as if 
still sitting upon the stone he had rolled away. 

The apparent discrepancy, if any, here arises simply from Matthew's hrevityin omitting 
to state in full what his own narrative presupposes. According to v. G, Christ was 
already risen ; and therefore the earthquake and its accompaniments must have taken place 
at an earlier point of time, to which the sacred writer returns back in his narration. And 
although Matthew does not represent the women as entering the sepulchre, yet in v. 8, 
he speaks of them as going out of it ; so that of course their interview with the angel took 
place, not outside of the sepulchre, but in it, as narrated by the other Evangelists. When 
therefore the angel says to them in v. 6, " Come, see the place where the Lord lay," this 
is not said without the tomb to induce them to enter, as Strauss avers ; but within the 
sepulchre, just as in Mark v. 6. 

IV. TJie Vision of Angels in the Sepulchre. Of this John says nothing. Matthew 
and Mark speak of one angel ; Luke of two. Mark says he was sitting ; Luke speaks of 
them as standing. This difference in respect to numbers is parallel to the case of the 
women, which we have just considered ; and requires therefore no further illustration. 

There is likewise some diversity in the language addressed to the women by the angels. 
In Matthew and Mark, the prominent object is the charge to the disciples to depart into 
Galilee. In Luke this is not referred to ; but the women are reminded of our Lord's own 
previous declaration, that he would rise again on the third day. Neither of the Evangelists 
here professes to report all that was said by the angels ; and of course there is no room for 
contradiction. 

§ 3. The return of the Women to the city, and the first appearance of our Lord. 

Matt, 28 : 7—10. Mark 16 : 8. Luke 24 : 9—11. John 20 : 1,2. 

John, speaking of Mary Magdalene alone, says that having seen that the stone was taken 
away from the sepulchre, she went in haste (ran) to tell Peter and John. He says nothing 
of her having seen the angels, nor of her having entered the sepulchre at all. The other 
Evangelists, speaking of the women generally, relate that they entered the tomb, saw the 
angels and then returned into the city. On their way Jesus meets them. They recognize 
him ; fall at and embrace his feet ; and receive his charge to the disciples. — Was Mary 
Magdalene now with the other women ? Or did she enter the city by another way ? Or 
had she left the sepulchre before the rest ? 

It is evident that Mary Magdalene was not with the other women when Jesus thus met 
them. Her language to Peter and John forbids the supposition, that she had already seen 
the Lord : " They have taken away the Lord out of the sepulchre, and we know not where 
they have laid him." She therefore must have entered the city by another path and gate ; 
or else have left the sepulchre before the rest ; or possibly both these positions may be 
true. She bore her tidings expressly to Peter and John, who would seem to have lodged 
by themselves in a different quarter of the city ; while the other women went apparently to 
the rest of the disciples. But this supposition of a different route is essential, only in 
connection with the view, that she left the tomb with the other women. That, however, 
she actually departed from the sepulchre before her companions, would seem most probable ; 
inasmuch as she speaks to Peter and John only of the absence of the Lord's body ; says 
nothing in this connection of a vision of angels ; and when, after returning again to the 
tomb, she sees the angels, it is evidently for the first time ; and she repeats to them as the 
cause of her grief her complaint as to the disappearance of the body; John 20 : 12, 13. 
She may have turned back from the tomb without entering it at all, so soon as she saw 
that it was open ; inferring from the removal of the stone, that the sepulchre had been 
rifled. Or, she may first have entered with the rest, when, according to Luke, " they 
found not the body of the Lord Jesus," and " were much perplexed thereabout," before 
the angels became visible to them. The latter supposition seems best to meet the 
exigencies of the case. 

" As the other women went to tell his disciples, behold, Jesus met them, saying, All 
hail. And they came, and held him by the feet, and worshipped him. Then Jesus said 
unto them, Be not afraid ; go, tell my brethren, that they go into Galilee, and there shall 
they see me." The women had left the sepulchre " with fear and great joy " after the 



NOTE ON THE RESURRECTION. 501 

declaration of the angels that Christ was risen ; or, has Mark has it, " they trembled and 
were amazed." Jesus meets them with words of gentleness to quiet their terrors ; " Be 
not afraid." He permits them to approach, and embrace bis feet, and testify their joy and 
homage. He reiterates to them the message of the angels to his "brethren," the eleven 
disciples; see v. 16. 

This appearance and interview is narrated only by Matthew ; none of the other 
Evangelists give any hint of it. Matthew here stops short. Mark simply relates that the 
women fled from the tomb ; " neither said they anything to any one, for they were afraid." 
This of course can only mean, that they spoke of what they had thus seen to no one while 
on their way to the city ; for the very charge of the angels, which they went to fulfil, was, 
that they should " go their way and tell his disciples ; " v. 7. Luke narrates more fully, 
that "they returned from the sepulchre, and told all these things unto the eleven, and to 
ail the rest. — And their words seemed to them as idle tales, and they believed them not." 
We may perhaps see in this language one reason why the other Evangelists have omitted to 
mention this appearance of our Lord. The disciples disbelieved the report of the women, 
that they had seen Jesus. In like manner they afterwards disbelieved the report of Mary 
Magdalene to the same effect ; Mark 16 : 11. They were ready, it would seem, to admit 
the testimony of the women to the absence of the body, and to the vision of angels ; but 
not to the resurrection of Jesus and his appearance to them ; Luke 24 : 21 — 24. And 
afterwards, when the eleven had become convinced by the testimony of their own senses, 
those first two appearances to the women became of less importance and were less regarded. 
Hence the silence of three Evangelists as to the one ; of two as to the other ; and of Paul 
as to both; 1 Cor. 15 : 5, 6. 



§ 4. Peter and John visit the Sepulchre. Jesus appears to Mary Magdalene. 
John 20: 3—18. Luke 24 : 12. Mark 16 : 9—11. 

The full account of these two events is given solely by John. Matthew has not a word 
of either ; Luke merely mentions, in general, that Peter, on the report of the women, 
went to the sepulchre ; while Mark speaks only of our Lord's appearance to Mary 
Magdalene, Avhich he seems to represent as his first appearance. 

According to John's account, Peter and the beloved disciple, excited by the tidings of 
Mary Magdalene that the Lord's body had been taken away, hasten to the sepulchre. 
They run ; John outruns Peter, comes first to the tomb, and stooping down, sees the 
grave-clothes hang, but he does not enter. The other women are no longer at the tomb ; 
nor have the disciples met them on the way. Peter now comes up ; he enters the tomb, 
and sees the grave-clothes lying, and the napkin that was about his head not lying with 
the rest, but wrapped together in a place by itself. John too now enters the sepulchre ; 
" and he saw and believed." 

What was it that John thus believed ? The mere report of Mary Magdalene, that 
the body had been removed ? So much he must have believed when he stooped down 
and looked into the sepulchre. For this, there was no need that he should enter the 
tomb. His belief must have been of something more and greater. The grave-clothes 
lying orderly in their place, and the napkin folded together by itself, made it evident 
that the sepulchre had not been rifled nor the body stolen by violent hands ; for these 
garments and spices would have been of more value to thieves, than merely a naked 
corpse ; at least, they would not have taken the trouble thus to fold them together. 
The same circumstances showed also that the body had not been removed by friends ; 
for they would not thus have left the grave-clothes behind. All these considerations 
produce in the mind of John the germ of a belief that Jesus was risen from the dead. 
He believed because he saw ; "for as yet they knew not the Scripture ; " (v. 9). He 
now began more fully to recall and understand our Lord's repeated declaration, that he 
was to rise again on the third day ; * a declaration on which the Jews had already acted 
in setting a watch. f In this way, the difficulty which is sometimes urged of an apparent 
want of connection between verses 8 and 9, disappears. 

The two disciples went their way, " wondering in themselves at what was come to pass." 
Mary Magdalene who had followed them back to the sepulchre, remained before it weeping. 
While she thus wept, she too, like John, stooped down and looked in, " and seeth two 

* Matt. 16 : 21. 17 : 23. Luke 9 : 22. 24 : 6, 7. al. f Matt. 28 : 63 sq. 



502 NOTE ON THE RESURRECTION. 

angels, in white, sitting, the one at the head and the other at the feet, where the body 
of Jesus had lain." To their inquiry why she wept, her reply was the same report which 
she had before borne ' to the two disciples : " Because they have taken away rny Lord, 
and I know not where they have laid him," v. 13. Of the angels we learn nothing 
further. The whole character of this representation seems to show clearly, that Mary 
had not before seen the angels ; and also that she had not before been told, that Jesus 
was risen. We must otherwise regard her as having been in a most unaccountably obtuse 
and unbelieving frame of mind ; the very contrary of which seems to have been the fact. 
If also she had before informed the two disciples of a vision of angels and of Christ's 
resurrection, it is difficult to see, why John should omit to mention this circumstance, so 
important and so personal to himself. 

After replying to the angels, Mary turns herself about, and sees a person standing near, 
whom, from his being present there, she takes to be the keeper of the garden. He too 
inquires, why she weeps. Her reply is the same as before ; except that she, not 
unnaturally, supposes him to have been engaged in removing the body, which she desires 
to recover. He simply utters in reply, in well-known tones, the name Mary ! and the 
whole truth flashes upon her soul ; doubt is dispelled, and faith triumphs. She exclaims : 
" Rabboni ! " as much as to say, " My dearest Master ! " and apparently, like the other 
women, * falls at his feet in order to embrace and worship him. This Jesus forbids her 
to do, in these remarkable words : " Touch me not ; for I am not yet ascended to my 
Father. But go to my brethren, and say unto them, I ascend unto my Father and your 
Father, and to my God and your God ;" v. 17. 

There remains to be considered the circumstance, that Mark, in v. 9, seems to 
represent this appearance of Jesus at the sepulchre to Mary Magdalene, as his first 
appearance : " Now, being risen early the first of the week, he appeared first to 
Mary Magdalene." In attempting to harmonize this with Matthew's account of our 
Lord's appearance to the other women on their return from the sepulchre, several 
methods have been adopted ; but the most to the purpose is the view which regards 
the word first, in Mark v. 9, as put not absolutely, but relatively. That is to say, 
Mark narrates three, and only three, appearances of our Lord ; of these three, that to Mary 
Magdalene takes place first, and that to the assembled disciples the same evening occurs 
last, v. 14. A similar example occurs in 1 Cor. 15: 5 — 8, where Paul enumerates 
those to whom the Lord showed himself after his resurrection, viz. to Peter, to the twelve, 
to five hundred brethren, to James, to all the apostles, and last of all to Paul also. Now 
had Paul written here, as with strict propriety he might have done, "he was seen first of 
Cephas," assuredly no one would ever have understood him as intending to assert that the 
appearance to Peter was the first absolutely ; that is, as implying that Jesus was seen of 
Peter before he appeared to Mary Magdalene and the other women. In like manner when 
John declares (21 : 14) that Jesus showed himself to his disciples by the lake of Galilee 
for the third time after he was risen from the dead ; this is said relatively to the two 
previous appearances to the assembled apostles ; and does by no means exclude the four 
still earlier appearances, viz. to Peter, to the two at Emmaus, to Mary Magdalene, and to 
the other women, — one of which John himself relates in full. 

In this way the old difficulty in the case before us disappears ; and the complex and 
cumbrous machinery of earlier commentators becomes superfluous. 

After her interview with Jesus, Mary Magdalene returns to the city, and tells the 
disciples that she had seen the Lord and that he had spoken these things unto her. 
According to Mark (vs. 10, 11), the disciples were "mourning and weeping;" and when 
they heard that Jesus was alive and had been seen of her, they believed not. 

§ 5. Jesus appears to two disciples on the way to Emmaus. Also to Peter, 
Luke 24 : 13—35. Mark 16 : 12, 13. 1 Cor. 15 : 5. 

This appearance on the way to Emmaus is related in full only by Luke. Mark merely 
notes the fact ; while the other two Evangelists and Paul (1 Cor. 15 : 5) make no mention 
of it. 

On the afternoon of the same day on which our Lord arose, two of his disciples, one of 
them named Cleopas, were on their way on foot to a village called Emmaus, sixty stadia 
or seven and a half Roman miles distant from Jerusalem, — a walk of some two or two 

* Matt. 28 : 9. 



NOTE ON THE RESURRECTION. 503 

and a half hours. They had heard and credited the tidings brought by the women, 
and also by Peter and John, that the sepulchre was open and empty ; and that the women 
had also seen a vision of angels, who said that Jesus was alive. They had most probably 
likewise heard the reports of Mary Magdalene and the other women, that Jesus himself 
had appeared to them ; but these they did not regard, and do not mention them (v. 24) ; 
because they, like the other disciples, had looked upon them " as idle tales, and they 
believed them not;" v. 11. As they went, they were sad, and talked together of all these 
things which had happened. After some time Jesus himself drew near and went with 
them. But they knew him not. Mark says he was in another form; Luke affirms 
that " their eyes were holden, that they should not know him ;" v. 16. Was there in this 
anything miraculous ? The " another form" of Mark, Doddridge explains by " a different 
habit from what he ordinarily wore." His garments, of course, were not his former ones; 
and this was probably one reason why Mary Magdalene had before taken him for 
the keeper of the garden.* It may be, too, that these two disciples had not been 
intimately aequainted with the Lord. He had arrived at Jerusalem- only six days before 
his crucifixion ; and these might possibly have been recent converts, who had not before 
seen him. To such, the change of garments, and the unexpectedness of the meeting, 
would render a recognition more difficult ; nor could it be regarded as surprising, that 
under such circumstances they should not know him. Still, all this is hypothesis ; and the 
averment of Luke, that " their eyes were holden," and the manner of our Lord's parting 
from them afterwards, seem more naturally to imply that the idea of a supernatural 
agency, affecting not Jesus himself, but the eyes or minds of the tw T o disciples, was in the 
mind of the sacred writer. 

Jesus inquires the cause of their sadness ; chides them for their slowness of heart 
to believe what the prophets had spoken ; and then proceeds to expound unto them "in 
all the Scriptures the things concerning himself." They feel the power of his words ; and 
their hearts burn within them. By this time they drew nigh to the village whither they 
went ; it was toward evening, and the day was far spent. Their journey was ended ; and 
Jesus was about to depart from them. In accordance with oriental hospitality they 
constrained him to remain with them. He consents ; and as he sat at meat with them, he 
took bread, and blessed, and brake, and gave unto them. At this time, and in connection 
with this act, their eyes were opened ; they knew him ; and he vanished away from them. 
Here too the question is raised, whether the language necessarily implies anything mira- 
culous ? Our English translators have rendered this passage in the margin, " he ceased to 
be seen of them ;" and have referred to Luke 4 : 30, and John 8 : 59, as illustrating this 
idea. They might also have referred to Acts 8 : 39. Still, the language is doubtless such 
as the sacred writers would most naturally have employed in order directly to express the 
idea of supernatural agency. 

Full of wonder and joy, the two disciples set off the same hour and return to Jerusalem. 
They find the eleven and other disciples assembled ; and as they enter, they are met with 
the joyful exclamation: "The Lord is risen indeed, and hath appeared unto Simon;" 
v. 34. They then rehearse what had happened to themselves ; but, according to Mark, 
the rest believed them not. As in the case of the women, so here, there would seem to 
have been something in the position or character of these two disciples, which led the 
others to give less credit to their testimony, than to that of Peter, one of the leading 
apostles. 

This appearance to Peter is mentioned by no other Evangelist ; and we know nothing of 
the particular time, nor of the attending circumstances. It would seem to have taken 
place either not long before, or else shortly after, that to the two disciples. It bad not 
happened when they left Jerusalem for Emmaus ; or, at least, they had not heard of it. 
It had occurred when they returned ; and that long enough before to have been fully 
reported to all the disciples and believed by them. It may perhaps have happened about 
the time when the two disciples set off, or shortly afterwards. 

Paul, in enumerating those by whom the Lord was seen after his resurrection (1 Cor. 
15: 5), mentions Peter first; passing over the appearances to the women, and also that 
to the two disciples ; probably because they did not belong among the apostles. 

* See also John 21 : 4. 



504 NOTE ON THE RESURRECTION. 



§ 6. Jesus appears to the Apostles in the absence of Thomas ; and afterwards when 

Thomas is present. 

Mark 16: 14—18. Luke 24: 36—48. John 20 : 19—29. 1 Cor. 15: 5. 
The narrative of our Lord's first appearance to the apostles is most fully given by Luke : 
John adds a few circumstances ; and Mark, as well as Luke, has preserved the first charge 
thus privately given to the apostles, to preach the Gospel in all the world, — a charge after- 
wards repeated in a more public and solemn manner on the mountain in Galilee. When 
Paul says the Lord appeared to the twelve, he obviously employs this number as being the 
usual designation of the apostles ; and very probably includes both the occasions narrated 
in this section. Mark and Luke speak in like manner of the eleven ; and yet we know 
from John, that Thomas was not at first among them ; so that of course only ten were 
actually present. 

According to Mark, the disciples were at their evening meal ; which implies a not very 
late hour. John says the doors were shut, for fear of the Jews. While the two who had 
returned from Emmaus were still recounting what had happened unto them, Jesus him- 
self " came and stood in the midst of them, and saith unto them, Peace be unto you ! " 
The question here again is raised, whether this entrance of our Lord was miraculous ? That 
it might have been so, there is no reason to doubt. He who in the days of his flesh 
walked upon the waters, and before whose angel the iron gate of the prison opened of its 
own accord so that Peter might pass out ; he who was himself just risen from the dead ; 
might well in some miraculous way present himself to his followers in spite of bolts and 
bars. But does the language here necessarily imply a miracle ? The doors indeed were 
shut ; but the word used does not of itself signify that they were bolted or fastened. The 
object no doubt was, to prevent access to spies from the Jews ; or also to guard themselves 
from the danger of being arrested ; and both these objects might perhaps have been as 
effectually accomplished by a watch at or before the door. Nor do the words used of our 
Lord strictly indicate anything miraculous. We do not find here a form of the word com- 
monly employed to express the sudden appearance of angels ; but, " he came and stood in 
the midst of them ;" implying per se nothing more than the ordinary mode of approach. 
There is, in fact, nothing in the whole account to suggest a miracle, except the remark of 
John respecting the doors ; and as this circumstance is not mentioned either by Mark or 
Luke, it may be doubtful whether we are necessarily compelled by the language to regard 
the mode of our Lord's entrance as miraculous. 

At this interview Thomas was not present. On his return the other disciples relate to 
him the circumstances. But Thomas now disbelieved the others ; as they before had dis- 
believed the women. His reply was, " except I shall see in his hands the print of the 
nails, and put my finger into the print of the nails, and thrust my hand into his side, I 
will not believe." Our Lord had compassion upon his perverseness.. Eight days after- 
wards, when the disciples were again assembled and Thomas with them, our Lord came as 
before, and stood in the midst, and said, Peace be unto you ! He permits to Thomas the 
test he had demanded ; and charges him to be not faithless, but believing. Thomas, con- 
vinced and abashed, exclaims in the fulness of faith and joy, My Lord and my God ! 
recognising and acknowledging thereby the divine nature thus manifested in the flesh. 
The reply of our Lord to Thomas is strikingly impressive and condemnatory of his want 
of faith : " Thomas, because thou hast seen me, thou hast believed ; blessed are they that 
have not seen, and yet have believed ! " He and the other disciples, who were to be the 
heralds of the Lord's resurrection to the world as the foundation of the hope of the Gospel, 
refused to believe except upon the evidence of their own senses ; while all who after them 
have borne the Christian Name, have believed this great fact of the Gospel solely upon 
their testimony. God has overruled their unbelief for good, in making it a powerful argu- 
ment for the truth of their testimony in behalf of this great fact, which they themselves 
were so slow to believe. Blessed, indeed, are they who have received their testimony. 

§ 7. Our Lord's Appearance in Galilee. 
John 21 : 1—24. Matt. 28 : 16—20. 1 Cor. 15 : 6. 
It appears from the narrative of Matthew, that while the disciples were yet in Jerusa- 
lem, our Lord had appointed a time, when he would meet them in Galilee, upon a certain 

♦Acts 12 ; 10. 






NOTE ON THE KESUKRECTION. 505 

mountain.* They therefore left Jerusalem after the passover, probably soon after the 
interview at which Thomas was present, and returned to Galilee, their home. While 
waiting for the appointed time, they engaged in their usual occupation of fishermen. On 
a certain day, as John relates, towards evening, seven of them being together, including 
Peter, Thomas, and the sons of Zebedee, they put out upon the lake with their nets in a 
fishing boat ; but during the whole night they caught nothing. At early dawn Jesus stood 
upon the shore, from which they were not far off, and directed them to cast the net upon 
the right side of the boat. " They cast therefore, and now they were not able to draw it 
for the multitude of the fishes." Recognising in this miracle their risen Lord, they pressed 
around him. Peter, with his characteristic ardour, threw himself into the water in order 
to reach him the sooner. At their Lord's command they prepared a meal from the fish 
they had thus taken. " Jesus then cometh and. taketh bread, and giveth them, and fish 
likewise. 1 ' This was his third appearance to the eleven ; or rather to a large number of 
them together. It was on this occasion, and after their meal, that our Lord put to Peter 
the touching and thrice repeated question, " Lovest thou me ? " 

At length the set time arrived ; and the eleven disciples went away into the mountain 
" where Jesus had appointed them." It would seem most probable, that this time and 
place had been appointed of our Lord for a solemn and more public interview, not only 
with the eleven, whom he had already met, but with all his disciples in Galilee ; and that 
therefore it was on this same occasion, when, according to Paul, " he was seen of above five 
hundred brethren at once.''^ That the interview was not confined to the eleven alone, 
would seem evident from the fact that " some doubted ; " for this could hardly be supposed 
true of any of the eleven, after what had already happened to them in Jerusalem and 
Galilee, and after having been appointed to meet their risen Lord at this very time and 
place. The appearance of the five hundred must at any rate be referred to Galilee ; for 
even after our Lord's ascension, the number of the names in Jerusalem were together only 
about an hundred and twenty.^ I do not hesitate, therefore, to hold with Flatt, 
Olshausen, Hengstenberg, and others, that the appearances thus described by Matthew and 
Paul, were identical. It was a great and solemn occasion. Our Lord had directed that 
the eleven and all his disciples in Galilee should thus be convened upon the mountain. It 
was the closing scene of his ministry in Galilee. Here his life had been spent. Here 
most of his mighty works had been done and his discourses held. Here his followers were 
as yet most numerous. He therefore here takes leave on earth of those among whom he 
had lived and laboured longest ; and repeats to all his disciples in public the solemn charge, 
which he had already given in private to the apostles : " Go ye therefore and teach all 
nations: — and lo, I am with you alway, even unto the end of the world." It was doubt- 
less his last interview with his disciples in that region, — his last great act in Galilee. 



§ 8. Our Lord's further Appearances at Jerusalem, and his At 
1 Cor. 15 : 7. Acts 1 : 3—12. Luke 24 : 49—53. Mark 16:19, 20. 
Luke relates, in Acts 1 : 3, that Jesus showed himself alive to his apostles, " after his 
passion, by many infallible proofs, being seen of them forty days, and speaking of the 
things pertaining to the kingdom of God." This would seem to imply interviews and com- 
munications, as to which we have little more than this very general notice. One of these 
may have been the appearance to James, mentioned by Paul alone (1 Cor. 15 : 7), as sub- 
sequent to that to the five hundred brethren. It may be referred with most probability to 
Jerusalem, after the return of the Apostles from Galilee. That this return took place by 
the Lord's direction, there can be no doubt ; although none of the Evaugelists have given 
us the slightest hint as to any such direction. Indeed, it is this very brevity, — this omis- 
sion to place on record the minor details which might serve to connect the great facts and 
events of our Lord's last forty days on earth, that has occasioned all the doubt and difficulty 
with which this portion of the written history of these events has been encompassed. — 
The James here intended was probably our Lord's brother; who was of high consideration 
in the church, and is often, in the latter books, simply so named without any special 
designation^ xVt the time when Paul wrote, the other James, " the brother of John," as 
he is called, was already dead.|| 



* See Matt. 26 : 32. f 1 Cor. 15:6. $ Acts 1:15. 

§ See Acts 12 : 17. 15 : 13. 21 : 18. Gal. 2: 9, 12 al. II Acts 12 : 1, 



506 NOTE ON THE RESUKKECTION. 

After thus appearing to James, our Lord, according to Paul, was seen " of all the 
apostles." This, too, was apparently an appointed meeting ; and was doubtless the same of 
which Luke speaks, as occurring in Jerusalem immediately preceding the ascension. It 
was, of course, the Lord's last interview with his apostles. He repeats to them the promise 
of the baptism with the Holy Spirit as soon to take place ; and charges them not to depart 
from Jerusalem until this should be accomplished.* Strange as it may appear, the twelve, 
in this last solemn moment, put to him the question, " Lord, wilt thou at this time restore 
the kingdom to Israel ? " How, indeed, were they to believe ! Their gross and darkened 
minds, not yet enlightened by the baptism of the Spirit, clung still to the idea of a tempo- 
ral Prince and Saviour, who should deliver his people, not from their sins, but from the 
galling yoke of Roman dominion. Our Lord deals gently with their ignorance and want of 
faith : "It is not for you to know the times and seasons ; — but ye shall receive the power 
of the Holy Ghost coming upon you ; and ye shall be witnesses unto me — unto the utter- 
most part of the earth." 

During this discourse, or in immediate connection with it, our Lord leads them out as 
far as to Bethany, and lifting up his hands he blessed them ; Luke 24 : 50. This act of 
blessing must be understood, by all the laws of language, as having taken place at or near 
Bethany. " And it came to pass, while he blessed them, he was parted from them, and 
carried up into heaven." Our Lord's ascension, then, took place at or near Bethany. 
Indeed, the sacred writer could hardly have found words to express this fact more definitely 
and fully ; and a doubt on this point could never have suggested itself to the mind of any 
reader, but for the language of the same writer, in Acts 1 : 12, where he relates that after 
the ascension the disciples " returned unto Jerusalem by the mount called Olivet." Luke 
obviously did not mean to contradict himself; and the most that his expression can be 
made to imply, is, that from Bethany, where their Lord had ascended, which lies on the 
eastern slope of the Mount of Olives, a mile or more below the summit of the ridge, the 
disciples returned to Jerusalem by a path across the mount. 

As these disciples stood gazing and wondering, while a cloud received their Lord out of 
their sight, two angels stood by them in white apparel, announcing unto them, that this 
same Jesus, who was thus taken up from them into heaven, shall again so come, in like 
manner as they had seen him go into heaven. With this annunciation closes the written 
history of our Lord's resurrection and ascension. 

* To this interview belongs also Luke 24 : 44. 



AN ACCOUNT OF THE TRIAL OF JESUS, 



The death of Jesus is universally regarded among Christians 
as a cruel murder, perpetrated under the pretence of a legal 
sentence, after a trial, in which the forms of law were essentially 
and grossly violated. The Jews to this day maintain, that, 
whatever were the merits of the case, the trial was at least 
regular, and the sentence legally just ; that he was accused of 
blasphemy, and convicted of that offence by legal evidence. 
The question between them involves two distinct points of 
inquiry, namely, first, whether he was guilty of blasphemy; and, 
secondly, whether the arraignment and trial were conducted in 
the ordinary forms of law. But there will still remain a third 
question, namely, whether, admitting that, as a mere man, he 
had violated the law against blasphemy, he could legally be put 
to death for that cause ; and if not, then whether he was justly 
condemned upon the new and supplemental accusation of 
treason or of sedition, which was vehemently urged against 
him. The first and last of these inquiries it is proposed briefly 
to pursue; but it will be necessary previously to understand the 
light in which he was regarded by the Jewish rulers and people, 
the state of their criminal jurisprudence and course of pro- 
ceeding, and especially the nature and extent of the law 
concerning blasphemy, upon which he was indicted. 

In the early period of the ministry of Jesus, he does not 
appear to have excited among the Pharisees any emotion but 
wonder and astonishment, and an intense interest respecting 
the nature of his mission. But the people heard him with 
increasing avidity, and followed him in countless throngs. He 
taught a purer religion than the Scribes and Pharisees, whose 
pride and corruption he boldly denounced. He preached charity 



508 THE TRIAL OF JESUS. 

and humility, and perfect holiness of heart and life, as essential 
to the favour of God, whose laws he expounded in all the depth 
of their spirituality, in opposition to the traditions of the elders, 
and the false glosses of the Scribes and Pharisees. These sects 
he boldly charged with making void and rejecting the law of 
God, and enslaving men by their traditions; he accused them 
of hypocrisy, covetousness, oppression, and lust of power and 
popularity ; and denounced them as hinderers of the salvation 
of others, as a generation of serpents and vipers, doomed to 
final perdition. It was natural that these terrific denunciations, 
from such a personage, supported by his growing power and the 
increasing acclamations of the people, should alarm the par- 
tisans of the ancient theocracy, and lead them to desire his 
destruction. This alarm eAddently increased with the progress 
of his ministry; and was greatly heightened by the raising of 
Lazarus from the dead, on which occasion the death of Jesus 
was definitively resolved on; * but no active measures against 
him seem to have been attempted, until the time when, under 
the parable of the wicked husbandmen who cast the heir out of 
the vineyard and slew him, he declared that the kingdom of 
God should be taken from them, and given to others more 
worthy. Perceiving that he spake this parable against them, 
from that hour they sought to lay hands on him, and were 
restrained only by fear of the popular indignation, f 

Having thus determined to destroy Jesus at all events, as a 
person whose very existence was fatal to their own power, and 
perhaps, in their view, to the safety of their nation, the first 
step was to render him odious to the people; without which 
the design would undoubtedly recoil on the heads of its contri- 
vers, his popularity being unbounded. Countless numbers had 
received the benefit of his miraculous gifts; and it was therefore 
deemed a vain attempt to found an accusation, at that time, on 
any past transaction of his life. A new occasion was accord- 
ingly sought, by endeavouring to " entangle him in his talk ; " 
a measure, planned and conducted with consummate cunning 
and skill. The Jews were divided into two political parties. 

* See John xi. 47 — 54. 

t Matt. xxi. 33—46. Mark xxii. 1—12. Luke xx. 9—19. 



THE TRIAL OF JESUS. 509 

One of these consisted of the Pharisees, who held it unlawful to 
acknowledge or pay tribute to the Roman emperor, because 
they were forbidden, by the law of Moses,* to set a king over 
them who was a stranger, and not one of their own countrymen. 
The other party was composed of the partisans of Herod, who 
understood this law to forbid only the voluntary election of a 
stranger, and therefore esteemed it not unlawful to submit and 
pay tribute to a conqueror. These two parties, though bitterly 
opposed to each other, united in the attempt to entrap Jesus, 
by the question,— " Is it lawful to give tribute to Csesar, or 
not ?" f If ne answered in the negative, the Herodians were to 
accuse him to Pilate, for treason; if in the affirmative, the 
Pharisees would denounce him to the people, as an enemy to 
their liberties. J This insidious design was signally frustrated 
by the wisdom of his reply, when, referring to Csesar's image 
and legend, on the coins which they all received as legally 
current, he showed the inconsistency of withholding the 
honour due to one thus implicitly acknowledged by both 
parties to be their lawful sovereign. 

Defeated in this attempt to commit him politically, their next 
endeavour was to render him obnoxious to one or the other of 
the two great religious sects, which were divided upon the doc- 
trine of the resurrection, the Pharisees affirming, and the Sad- 
ducees denying, that the dead would rise again. The latter he 
easily silenced, by a striking exposition of their own law. They 
asked him which, of several husbands, would be entitled in the 
next world to the wife whom they successively had married in,, 
this ; and in reply, he showed them that in heaven the relation 
of husband and wife was unknown. § 

Their last trial was made by a lawyer, who sought to entrap 
him into an assertion that one commandment in the law was 
greater than another ; a design rendered abortive by his reply 
that they were all of equal obligation. || 

It being apparent, from these successive defeats, that any 



* Deut. 


xvii. 


15. 


















t Matt. 


xxii 


15- 


-22. 


Mark xii. 


13- 


-17. 


Luke 


XX. 


20—26. 


t Tappan's Jewish Ant. p. 23.9. 














§ Matt. 


xxii 


23- 


-33. 


Mark xii. 


18- 


-27. 


Luke 


XX. 


27- 


-39. 


|| Matt. 


xxii. 


25- 


-40, 


46. Mark 


xii. 


28- 


-34. 












510 THE TRIAL OF JESUS. 

farther attempt to find new matter of accusation would result 
only in disgrace to themselves, the enemies of Jesus seem to 
have come to the determination to secure his person secretly, 
and afterwards to put him to death, in any manner that would 
not render them odious to the people. In execution of this 
design, they first bribed Judas to betray him by night into 
their hands. This object being attained, the next step was to 
destroy his reputation, and if possible to render him so vile in 
the public estimation, as that his destruction would be regarded 
with complacency. Now no charge could so surely produce 
this effect, and none could so plausibly be preferred against him, 
as that of blasphemy ; a crime which the Jews regarded with 
peculiar horror. Even their veneration of Jesus, and the awe 
which his presence inspired, had not been sufficient to restrain 
their rising indignation on several occasions, when they regarded 
his language as the blasphemous arrogation of a divine character 
and power to himself; and could they now be brought to believe 
him a blasphemer, and see him legally convicted of this atro- 
cious crime, his destruction might easily be brought about, 
without any very scrupulous regard to the form, and even with 
honour to those by whom it might be accomplished. 

It will now be necessary to consider more particularly the 
nature of the crime of blasphemy, in its larger signification, as 
it may be deduced from the law of God. That the spirit of this 
law requires from all men, everywhere, and at all times, the 
profoundest veneration of the Supreme Being, and the most 
submissive acknowledgment of Him as their rightful Sovereign, 
is too plain to require argument. If proof were wanted, it is 
abundantly furnished in the Decalogue,* which is admitted 



* Exodus xx. 1 — 7. And God spake all these words, saying, I am the Lord thy 
God, which have brought thee out of the land of Egypt, out of the house of bondage. 
Thou shalt have no other gods before me. Thou shal tnot make unto thee any graven 
image, or any likeness of any thing that is in heaven above, or that is in the earth 
beneath, or that is in the water under the earth : Thou shalt not bown down thyself 
to them, nor serve them : for I the Lord thy God am a jealous God, visiting the 
iniquity of the fathers upon the children unto the third and fourth generation of them 
that hate me ; And shewing mercy unto thousands of them that love me, and keep 
my commandments. Thou shalt not take the name of the Lord thy God in vain : 
for the Lord will not hold him guiltless that taketh his name in vain. 



THE TRIAL OF JESUS. 511 

among* Christians to be of universal obligation. At the time 
when the Jewish Theocracy was established, idolatry had become 
generally prevalent, and men had nearly lost all just notions of 
the nature and attributes of their Creator. It is therefore sup- 
posed that the design of Jehovah, in forming the Jewish con- 
stitution and code of laws, was to preserve the knowledge of 
himself as the true God, and to retain that people in the strict- 
est possible allegiance to him alone ; totally excluding every 
acknowledgment of any other being, either as an object of 
worship or a source of power. Hence the severity with which 
he required that sorceries, divinations, witchcrafts and false 
prophecies, as well as open idolatries, should be punished, they 
being alike acts of treason, or, as we might say, of prcemunire, 
amounting to the open acknowledgment of a power independent 
of Jehovah. Hence, too, the great veneration in which he 
commanded that his name and attributes should be held, even 
in ordinary conversation. It is the breach of this last law, to 
which the term blasphemy, in its more restricted sense, has 
usually been applied ; * but originally the command evidently 
extended to every word or act, directly in derogation of the 
sovereignty of Jehovah, such as speaking in the name of another 
god, f or omitting, on any occasion that required it, to give to 



* Lev. xxiv. 11 — 16. And the Israelitish woman's son blasphemed the name of 
the Lord, and cursed ; and they brought him unto Moses (and his mother's name 
teas Shelomith, the daughter of Dibri, of the tribe of Dan) : And they put him in 
ward, that the mind of the Lord might be shewed them. And the Lord spake unto 
Moses, saying, Bring forth him that hath cursed without the camp, and let all that 
heard him lay their hands upon his head, and let all the congregation stone him. 
And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God 
shall bear his sin. And he that blasphemeth the name of the Lord, he shall surely 
be put to death, and all the congregation shall certainly stone him : as well the 
stranger, as he that is born in the land, when he blasphemeth the name of the Lord, 
shall be put to death. See A. Clarke on Matt. ix. 3. 

f Deut. xiii. 6 — 10. If thy brother, the son of thy mother, or thy son, or thy 
daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice 
thee secretly, saying, Let us go and serve other gods, which thou hast not known, 
thou, nor thy fathers ; Namely, of the gods of the people which are round about you, 
nigh unto thee, or far off from thee, from the one end of the earth even unto the other 
end of the earth ; Thou shalt not consent unto him, nor hearken unto him ; neither 
shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him : 
But thou shalt surely kill him ; thine hand shall be first upon him to put him to 



512 THE TRIAL OF JESUS. 

Jehovah the honour due to his own name. * Thus, when Moses 
and Aaron, at the command of God, smote the rock in Kadesh, 
that from it waters might flow to refresh the famishing multi- 
tude, but neglected to honour him as the source of the miracu- 
lous energy, and arrogated it to themselves, saying, "Hear now, 
ye rebels, must we bring you water out of this rock ? " f this 
omission drew on them his severe displeasure. " And the Lord 
spake unto Moses and Aaron, Because ye believed me not, to 
sanctify me in the eyes of the children of Israel, therefore ye 
shall not bring this congregation into the land which I have 
given them." Accordingly, both Moses and Aaron died before 
the Israelites entered into the promised land. J No other deity 
was permitted to be invoked ; no miracle must be wrought, but 
in the name of God alone. " I am Jehovah ; that is my name ; 
and my glory will I not give to another, neither my praise to 
graven images." § This was ever a cardinal principle of his law, 
neither newly announced by Isaiah, nor by Moses. Its pro- 
mulgation on Mount Sinai was merely declaratory of what had 
been well understood at the beginning, namely, that God alone 
was the Lord of all power and might, and would be expressly 
acknowledged as such, in every exertion of superhuman energy 
or wisdom. Thus Joseph, when required to interpret the dream 
of Pharaoh, replied, " It is not in me : God shall give Pharaoh 
an answer of peace." || And Moses, in all the miracles pre- 



death, and afterwards the hand of all the people. And thou shalt stone him with 
stones that he die ; because he hath sought to thrust thee away from the Lord thy 
God, which brought thee out of the land of Egypt from the house of bondage. 
Deut. xviii. 20. But the prophet, which shall presume to speak a word in my name, 
which I have not commanded him to speak, or that shall speak in the name of other 
gods, even that prophet shall die. 

* It is true that in the Mishna it is written — " Blasphemus non tenetur, nisi ex- 
pressit Nomen." Mishna, Pars iv. p. 242. Tractatus de Synedriis, cap. 7, § 5. But 
these traditions were not written until 150 years after the time of our Saviour ; and 
the passage, moreover, seems properly to refer to that form of blasphemy which 
consists in evil speaking of the Supreme Being, in a direct manner, rather than to 
the other forms in which this offence, in its larger acceptation, might be committed. 
See Michselis, Comm. Art. 251. Vol. 4, p. 67—70. 

+ Numb. xx. 10, 12. 

X Numb. xx. 24. Deut. i. 37, and xxxiv. 4, 5. 

§ Is. xlii. 8, and xlviii. 2. || Gen. xli. 16, 25, 28. 



THE TRIAL OF JESUS. 513 

viously wrought by him in Egypt, expressly denounced them 
as the judgments of God, by whose hand alone they were 
inflicted.* After the solemn re-enactment of this law on 
Mount Sinai, its signal violation by Moses and Aaron deserved 
to be made as signal an example of warning ; and this judgment 
of Jehovah may be said to constitute the leading case under 
this article of the law; forming a rule of action and of judgment 
for all cases of miracles which might be wrought in all coming 
time. The same principle was afterwards expressly extended 
to prophesying. "The prophet — that shall speak in the name 
of other gods, even that prophet shall die.^f His character of 
prophet, and even his inspiration, shall not authorize him to 
prophesy but in the name of the Lord. He shall not exercise 
his office in his own name, nor in any name but that of Jehovah, 
from whom his power was derived. 

That such was understood to be the true meaning of this law 
of G-od, is further evident from the practice of the prophets, in 
later times, to whom was given the power of working miracles. 
These they always wrought in his name, expressly acknowledged 
at the time. Thus, the miracle of thunder and rain in the 
season of the wheat-harvest, called for by Samuel, he expressly 
attributed to the Lord.J So did Elijah, when he called fire 
from heaven to consume his sacrifice, in refutation of the claims 
of Baal. § So did Elisha, when he divided the waters of Jordan, 
by smiting them with the mantle of Elijah; || and again, when 
he miraculously multiplied the loaves of bread, for the people 
that were with him ; ^[ and again, when he caused the young 
man's eyes to be opened, that he might behold the hosts of 
the Lord around him, and smote his enemies with blindness. ** 

* Exod. viii. ix. x. per tot. + Deut. xviii. 20. 

X " Now, therefore, stand and see this great thing, which the Lord will do before 
your eyes." 1 Sam. xii. 16 — 18. 

§ " And it came to pass, at the time of the offering of the evening sacrifice, that 
Elijah the prophet came near and said, Lord God of Abraham, Isaac, and of Israel, 
let it be known this day that thou art God in Israel," &c. 1 Kings xviii. 36 — 38. 

|| " And he took the mantle of Elijah that fell from him, and smote the waters, and 
said, Where is the Lord God of Elijah 1 " &c. 2 Kings ii. 14. 

•ff " For thus saith the Lord, they shall eat and shall leave thereof." &c. 2 Kings 
iv. 43. 

* * See 2 Kings vi. 16, 17, 18, 20. In some other places, where there is no express 

L L 



514 THE TRIAL OF JESUS. 

And even the angel Gabriel, when sent to interpret to Daniel 
the things which shonld befall his people in the latter days, 
explicitly announced himself as speaking in Jehovah's name.* 

The same view of the sinfulness of exercising superhuman 
power without an express acknowledgment of God as its author, 
and of any usurpation of his authority, continued to prevail, 
down to the time of our Saviour. Thus, when he said to the 
sick of the palsy, " Son, be of good cheer, thy sins be forgiven 
thee," certain of the Scribes said within themselves, " This man 
blasphemeth. Who can forgive sins, but God alone ?"f And 
again, when the Jews, on another occasion, took up stones to 
stone him, and Jesus, appealing to his good works done among 
them, asked for which of them he was to be stoned; they 
replied, l ' For a good work we stone thee not, but for blasphemy, 
and because that thou, being a man, makest thyself God." J 
Yet Jesus had on no occasion meutioned the name of Jehovah, 
but with profound reverence. 

Thus it appears that the law of blasphemy, as it was under- 
stood among the Jews, extended not only to the offence of 
impiously using the name of the Supreme Being, but to every 
usurpation of his authority, or arrogation, by a created being, 
of the honour and power belonging to him alone. § Like the 
crime of treason among men, its essence consisted in acknow- 
ledging or setting up the authority of another sovereign than 

reference to the power of God, the omission may be attributed to the brevity of the 
narrative ; but even in those cases, such reference is plainly implied. 

* Dan. ix. 21, 23, and x. 1 1 , 12. See further, 2 Kings xviii. 30—35, and xix. 1—3. 

f Matt. ix. 2, 3. Luke v. 20, 21. 

$ John x. 31—33. 

§ This view of the Jewish law may seem opposed to that of Dr. Campbell, in his 
Preliminary Dissertations on the Gospels, (Vol. 2, Diss. ix. Part 2) ; but it is evi- 
dent, on examination, that he is discussing the word blasphemy, and the propriety of 
its application, taken in its more restricted sense of intentional and direct malediction 
of Jehovah ; and not whether the assumption of his attributes and authority was or 
was not a violation of his law. That this assumption was a heinous transgression, 
seems universally agreed. The question, therefore, is reduced to this — whether the 
offence was properly termed blasphemy. For the act, by whatever name it were 
called, was a capital crime. The Jewish judges of that day held it to amount to 
blasphemy ; and in so doing, they do not appear to have given to their law a con- 
struction more expanded and comprehensive than has been given by judges in our 
own times, to the law of treason, or of sedition. 



THE TRIAL OF JESUS. 515 

one's own, or invading the powers pertaining exclusively to him ; 
an offence, of which the case of Moses, before cited, is a promi- 
nent instance, both in its circumstances and in its punishment. 
Whether a false god was acknowledged or the true one denied, 
and whether the denial was in express terms, or by implication, 
in assuming to do, by underived power, and in one's own name, 
that which God only could perform, the offence was essentially 
the same. And in such horror was it held by the Israelites, 
that in token of it every one was obliged, by an early and uni- 
versal custom, to rend his garments, whenever it was committed 
or related in his presence. * This sentiment was deeply felt 
by the whole people, as a part of their religion. 

Such being the general scope and spirit of the law, it would 
seem to have been easy to prove that Jesus had repeatedly 
incurred its penalties. He had performed many miracles, but 
never in any other name than his own. In his own name, and 
without the recognition of any higher power, he had miracu- 
lously healed the sick, restored sight to the blind and strength 
to the lame, cast out devils, rebuked the winds, calmed the sea, 
and raised the dead. In his own name, also, and with no 
allusion to the Omniscient, no " Thus saith the Lord/' he had 
prophesied of things to come. He had by his own authority 
forgiven sins, and promised, by his own power, not only to raise 
the dead, but to resume his own life, after he should, as he pre- 
dicted, be put to death. Finally, he had expressly claimed for 
himself a divine origin and character, and the power to judge 

* This was judicially and solemnly done by the members of the Sanhedrim, rising 
from their seats, when the crime was testified to. Only one witness was permitted 
to repeat the words ; the others simply stating that they heard the same which he 
had related. The practice is thus described in the Mishna : " Exactis omnibus, 
interrogant vetustissimum testium, dicendo, — Edissere, quodeumqite audivisti expresse. 
Turn ille hoc refert. Ju dices autem stant erecti, vestesque discerpunt, non resarci- 
endas. Dein secundus tertiusque ait, — Ego idem, quod ille, audivi." Mishna, Pars 4. 
Tractat. de Synedriis, cap. 7, § 5. Upon which, Cocceius remarks : — " Assurgunt 
reverenti£e causa. Mos discendarum vestium probatur ex 2do Regum, xviii. 37. 
Hinc nata est regula, — Qui blasphemiam audit, vel ah ipso auctore vel ex alio, tenelur 
vestem discerpcre. Ratio est, ut semper ob oculos et animum versetur maeroris aut 
indignationis mnemosynon." Coccej. in loc. § 11, 12. The custom is fully explained, 
with particular reference to the high priest at the trial of Jesus, by Hedenus, De 
Scissione Vestium, 38, 42. (In Ugolini Thesauro, torn. xxix. fol. 1025, &c.) 

ll2 



516 THE TRIAL OF JESUS. 

both the quick and the dead. * Considered as a man, he had 
usurped the attributes of God. That he was not arrested at an 
earlier period, is to be attributed to his great popularity, and 
the astounding effect of his miracles. His whole career had 
been resplendent with beneficence to the thousands who sur- 
rounded him. His eloquence surpassed all that had been 
uttered by man. The people were amazed, bewildered, and 
fascinated, by the resistless power of his life. It was not until 
his last triumphal visit to Jerusalem, after he had openly 
raised Lazarus from the dead, when the chief priests and elders 
perceived that " the world was gone after him," that they were 
stricken with dismay and apprehension for their safety, and 
under this panic resolved upon the perilous measure of his 
destruction. 

The only safe method in which this could be accomplished, 
was under the sanction of a legal trial and sentence. Jesus, 
therefore, upon his apprehension, was first brought before the 
great tribunal of the Sanhedrim, and charged with the crime of 
blasphemy. What were the specifications under this general 
charge, or whether any were necessary, we are not informed. 
But that this was the offence charged, is manifest both from the 
evidence adduced and from the judgment of conviction.f Such 
was the estimation in which he was held, that it was with great 
difficulty that witnesses could be found to testify against him ; 
and the two who at last were procured, testified falsely, in 
applying his words to the temple of Solomon, which he spake 
of the temple of his body. When, upon the occasion of his 

* That the Jews understood Jesus to make himself equal with God, is maintained 
by Mr. Salvador, himself a Jew, in his Histoire des Institutions de Moise et du 
Peuple Hebreu, Liv. iv. ch. 3, p. 81, of which chapter a translation is given at the 
end of this article. Mr. Noah, also a Jew, seems to be of opinion, that Jesus was 
brought to trial under the law in Deut. xiii. 1 — 1-1. See his Discourse on the Res- 
toration of the Jews, p. 19. But whether he was charged with a blasphemous 
usurpation of the attributes of Deity, or with sedition, in inciting the people to serve 
another god, meaning himself, the difference is of no importance ; the essence of the 
offence in both cases being the same. 

+ Matt. xxvi. 60 — 65. This view of the nature of the offence with which Jesus 
was charged, is confirmed by the learned jurist, Chr. Thomasius, in his Dissertatio 
de injusto Pilati judicio, § 11, 12, and by the authors whom he there cites. Dissert. 
Thomasii. vol. 1, p. 5. 



THE TRIAL OF JESUS. 517 

scourging the money-changers out of the temple, the Jews 
demanded by what authority he did this, Jesus replied, alluding 
to his own person, " Destroy this temple, and in three days I 
will raise it up." * But though the witnesses swore falsely in 
testifying that he spake of the Jewish temple, yet his words, in 
either sense, amounted to a claim of the power of working 
miracles, and so brought him within the law. The high priest, 
however, still desirous of new evidence, which might justify his 
condemnation in the eyes of the people, proceeded to interro- 
gate Jesus concerning his character and mission. "1 adjure 
thee, by the living God, that thou tell us whether thou be the 
Christ, the Son of God. Jesus saith unto him, Thou hast said: 
nevertheless, I say unto you, hereafter ye shall see the Son of 
Man sitting on the right hand of power, and coming in the 
clouds of heaven. Then the high priest rent his clothes, saying 
He hath spoken blasphemy ; what further need have we of wit- 
nesses? Behold, now ye have heard his blasphemy. What 
think ye ? They answered and said, He is guilty of death." f 
We may suppose the multitude standing without the hall of 
judgment, able, through its avenues and windows, to see, but 
not to hear, all that was transacting within. It became im- 
portant, therefore, to obtain some reason upon which the high 
priest might rend his clothes in their sight, thus giving to the 
people, by this expressive and awful sign, the highest evidence 
of blasphemy, uttered by Jesus in the presence of that august 
assembly. This act turned the tide of popular indignation 
against him, whose name, but a short time before, had been the 
theme of their loudest hosannas. There was now no need to 
go into the past transactions of his ministry, for matter of 
accusation. His friends might claim for him on that score all 
that the warmest gratitude and love could inspire ; and all this 
could be safely conceded. But here, his accusers might say, 
was a new and shocking crime, just perpetrated in the presence 
of the most sacred tribunal ; a crime so shocking, and so boldly 
committed, that the high priest rent his clothes with horror, in 
the very judgment seat, in the presence of all the members 

* John ii. 13—22. f Matt. xxvi. 63—66. 



518 THE TRIAL OF JESUS. 

of the Sanhedrim, who, with one accord, upon that evidence 
alone, immediately convicted the offender and sentenced him 
to death. 

If we regard Jesus simply as a Jewish citizen, and with no 
higher character, this conviction seems substantially right in 
point of law, though the trial were not legal in all its forms. 
For, whether the accusation were founded on the first or second 
commands in the decalogue, or on the law, laid down in the 
thirteenth chapter of Deuteronomy, or on that in the eighteenth 
chapter and twentieth verse, he had violated them all, by assum- 
ing to himself powers belonging alone to Jehovah. And even 
if he were recognized as a prophet of the Lord, he was still 
obnoxious to punishment, under the decision in the case of 
Moses and Aaron, before cited. It is not easy to perceive on 
what ground his conduct could have been defended before any 
tribunal, unless upon that of his superhuman character. No 
lawyer, it is conceived, would think of placing his defence upon 
any other basis. 

The great object of exciting the people against Jesus being 
thus successfully accomplished, the next step was to obtain legal 
authority to put him to death. For though the Sanhedrim had 
condemned him, they had not the power to pass a capital 
sentence ; this being a right which had passed from the Jews 
by the conquest of their country, and now belonged to the 
Romans alone. They were merely citizens of a Roman pro- 
vince ; they were left in the enjoyment of their civil laws, the 
public exercise of their religion, and many other things relating 
to their police and municipal regulations ; but they had not the 
power of life and death. This was a principal attribute of 
sovereignty, which the Romans always took care to reserve to 
themselves in order to be able to reach those individuals who 
might become impatient of the yoke, whatever else might be 
neglected. Apud quos (Romanos), vis imperii valet; inania 
transmittuntur. * The jurisdiction of capital cases belonged 



* Tacit. Annal. xv. 31. See M. Dupin's Trial of Jesus, p. 57—59, (Amer. Ed.) 
Chr. Thomasius, Dissertatio de injusto Pilati judicio, § 12, 60. The want of this 
power was admitted by the Jews, in their reply to Pilate, when he required them to 



THE TRIAL OF JESUS. 519 

ordinarily to the governor general or Presses of a province, the 
Procurator having for his principal duty only the charge of the 
revenue and the cognizance of revenue causes. But the right 
of taking cognizance of capital crimes was, in some cases, given 
to certain Procurators, who were sent into small provinces, to 
fill the places of governors, ( Vice Prcesides,) as clearly appears 
from the Roman laws. The government of all Syria was at this 
time under a governor general, or Prases ; of which Judea was 
one of the lesser dependencies, under the charge of Pilate as 
Vice Presses , with capital jurisdiction.* 

It could not be expected that Pilate would trouble himself 

judge Jesus according to their own law, and they replied, " It is not lawful for us to 
put any man to death." John xviii. 31. 

This point has been held in different ways by learned men. Some are of opinion 
that the Sanhedrim had power to inflict death for offences touching religion, though 
not for political offences ; and that it was with reference to the charge of treason 
that they said to Pilate what has just been cited from St. John. They say that, 
though the Sanhedrim had convicted Jesus of blasphemy, yet they dared not execute 
that sentence, for fear of a sedition of the people : — that they therefore craftily deter- 
mined to throw on Pilate the odium of his destruction, by accusing him of treason ; 
and hence, after condemning him, they consulted further, as stated in Matt, xxvii. 
1, 2. Mark xv. 1, how to effect this design : — that when Pilate found no fault in 
him, and directed them to take and crucify him, some replied, " We have a law, and 
by our law he ought to die," (John xix. 7,) to intimate to Pilate that Jesus was 
guilty of death by the Jewish law also, as well as the Roman, and that therefore he 
would not lose any popularity by condemning him. See Zorrius, Hist. Fisci Judaici, 
ch. 2, § 2, (in Ugolini Thesaur. torn. 26, col. 1001—1003.) The same view is 
taken by Deylingius, De Judoeorum Jure Gladii, § 10, 11, 12, (in Ugolin. Thesaur. 
torn. 29, col. 1189 — 1192.) -But he concludes that in all capital cases, there was an 
appeal from the Sanhedrim to the Praetor ; and that without the approval of the 
latter, the sentence of the Sanhedrim could not be executed. Ibid. § 15, col. 1196. 
Molinseus understood the Jewish law in the same manner. See his Harmony of the 
Gospels, note on John xviii. 31. C. Molinsei Opera, torn. 5, pp. 603, 604. But this 
opinion is refuted by what is said by M. Dupin, Trial, &c, § 8, and by Thomasius, 
above cited. 

* See M. Dupin' s Trial of Jesus, pp. 55 — 62. His authorities' are Loiseau, Gode- 
froy, and Cujas, the two latter of whom he cites as follows : — " Procurator Csesaris 
fungens vice prcesidis potest cognoscere de causis criminalibus. Godefroy, in his 
note (letter S) upon the 3rd law of the code, Lbi causce fiscales, &c. And he cites 
several others, which I have verified, and which are most precise to the same effect. 
See particularly the 4th law of the Code, Ad. leg. fab. de plug., and the 2nd law of the 
Code, De Pcenis. — Procuratoribus Csesaris data est jurisdictio in causis fiscalibus 
pecuniariis, non in criminalibus, nisi (mum fungebantur vice prcesidum ; ut Pontius 
Pilatus fuit procurator Csesaris vice prcesidis in Syria. Cujas, Observ. xix. 13." 



520 THE TRIAL OF JESUS. 

with the cognizance of any matter, not pertaining to the 
Roman law ; much less with an alleged offence against the God 
of the Jews, who was neither acknowledged nor even respected 
by their conquerors. Of this the chief priests and elders were 
fully aware; and therefore they prepared a second accusation 
against Jesus, founded on the Roman law ; as likely to succeed 
with Pilate, as the former had done with the people. They 
charged him with attempting to restore the kingdom of Israel, 
under his own dominion as king of the Jews. "We found 
this fellow, said they, perverting the nation, and forbidding to 
give tribute to Caesar, saying, That he himself is Christ, a 
king." * 

It was a charge of high treason against the Roman state and 
emperor; a charge which was clearly within Pilate's cognizance, 
and which, as they well knew, no officer of Tiberius would 
venture lightly to regard. Pilate accordingly forthwith ar- 
raigned Jesus, and called upon him to answer this accusation. 
It is worthy of note, that from the moment when he was 
accused of treason before Pilate, no further allusion was made 
to the previous charge of blasphemy; the Roman governor 
being engaged solely with the charge newly preferred before 
himself. The answer of Jesus to this charge satisfied Pilate 
that it was groundless, the kingdom which he set up appearing 
plainly to be not a kingdom of this world, but his spiritual reign 
in righteousness and holiness and peace, in the hearts of men. 
Pilate therefore acquitted him of the offence. " He went out 
again unto the Jews, and saith unto them, I find in him no fault 
at all." f Here was a sentence of acquittal, judicially pro- 
nounced, and irreversible, except by a higher power, upon 
appeal; and it was the duty of Pilate thereupon to have 
discharged him. But the multitude, headed now by the priests 
and elders, grew clamorous for his execution ; adding, " He 
stirreth up the people, teaching throughout all Jewry, begin- 
ning from Galilee to this place." J Hearing this reference to 
Galilee, Pilate seized the opportunity, thus offered, of escaping 
from the responsibility of a judgment, either of acquittal or of 

* Luke xxiii. 2. f John xviii. 38. J Luke xxiii. 5. 



THE TRIAL OF JESUS. 521 

condemnation, by treating the case as out of his jurisdiction, 
and within that of Herod tetrarch of Galilee, who was then in 
Jerusalem on a visit. He therefore sent Jesus and his accusers 
to Herod; before whom the charge was vehemently renewed 
and urged. But Herod, too, perceived that it was utterly 
groundless, and accordingly treated it with derision, arraying 
Jesus in mock habiliments of royalty, and remanding him to 
Pilate.* The cause was then solemnly re-examined by the 
Roman governor, and a second judgment of acquittal pro- 
nounced. For " Pilate, when he had called together the chief 
priests and the rulers, and the people, said unto them, Ye have 
brought this man unto me, as one that perverteth the people ; 
and behold, I having examined him before you, have found no 
fault in this man, touching those things whereof ye accuse him : 
No, nor yet Herod : for I sent you to him ; and lo, nothing 
worthy of death is done unto him. I will therefore chastise him 
and release him." t 

It may seem strange to us that after a judgment of acquittal 
thus solemnly pronounced, any judge, in a civilized country, 
should venture to reverse it, upon the same evidence, and 
without the pretence of mistake or error in the proceedings. 
Probably, in the settled jurisprudence of the city of Rome, it 
could not have been done. But this was in a remote province 
of the empire, under the administration not of a jurist, but a 
soldier ; and he, too, irresolute and vacillating ; fearful for his 
office, and even for his life, for he served the "dark and 
unrelenting Tiberius." As soon as he proposed to release 
Jesus, "the Jews cried out, saying, If thou let this man go, 
thou art not Ccesar's friend. Whosoever maketh himself a king, 
speaketh against C&sar" J Whereupon " Pilate gave sentence 
that it should be as they required." § That Jesus was executed 
under the pretence of treason, and that alone, is manifest from 

* Luke xxiii. 10, 11. 

f Luke xxiii. 13, 14, 15. I regard this judgment as conclusive evidence of the 
innocence of the accused. Pilate's strenuous endeavours to release him instead of 
Barabbas, and his solemn washing his own hands of the guilt of his blood, though 
they show the strength of his own convictions, yet add no legal force to the judg- 
ment itself. 

J John xix. 12. § Luke xxiii. 24. 



-t 



522 THE TRIAL OF JESUS. 

the tenor of the writing placed over his head, stating that he 
was king of the Jews ; such being the invariable custom among 
the Romans, in order that the public might know for what 
crime the party had been condemned. * The remaining act in 
this tragedy is sufficiently known. 

In the preceding remarks, the case has been considered only 
upon its general merits, and with no reference to the manner in 
which the proceedings were conducted. But M. Dupin, in his 
tract on the Trial of Jesus before the Sanhedrim, in reply to 
Mr. Salvador's account of it, has satisfactorily shown that 
throughout the whole course of that trial the rules of the 
Jewish law of procedure were grossly violated, and that the 
accused was deprived of rights, belonging even to the meanest 
citizen. He was arrested in the night, bound as a malefactor, 
beaten before his arraignment, and struck in open court during 
the trial ; he was tried on a feast day, and before sunrise ; he 
was compelled to criminate himself, and this, under an oath or 
solemn judicial adjuration ; and he was sentenced on the same 
day of the conviction. In all these particulars the law was 
wholly disregarded, f 

* See M. Dupin's Trial of Jesus, pp. 82—84. 
t Ibid, pp. 7—15. Jahn's Bibl. Ant. § 246. 



.23 



THE JEWISH ACCOUNT OF THE TRIAL OF JESUS. 

BY MR. SALVADOR. 

Mr. Joseph Salvador, a physician and a learned Jew, a few 
years ago published at Paris, a work, entitled, " Histoire des 
Institutions de Mo'i'se et du Peuple Hebreu," in which, among 
other things, he gives an account of their course of criminal 
procedure, in a chapter on " The Administration of Justice ; " 
which he illustrates, in a succeeding chapter, by an account of 
the trial of Jesus. As this is the recent work of a man of 
learning, himself a Jew, it may be regarded as an authentic 
statement of what is understood and held by the most intelli- 
gent and best informed Jews, respecting the claims of our Lord, 
the tenor of his doctrines, the nature of the charge laid against 
him before the Sanhedrim, and the grounds on which they con- 
demned him. The following translation of the last-mentioned 
chapter will therefore not be unacceptable to the reader. It 
will be found in Book IV. chapter iii., entitled, " The Trial and 
Condemnation of Jesus." The reader will bear in his mind, 
that it is the language of an enemy of our Saviour, and in justi- 
fication of his murderers. 

" According to this exposition of judicial proceedings," says 
the Jew, " I shall follow out the application of them in the most 
memorable trial in history, that of Jesus Christ. I have already 
explained the motives which have directed me, and the point of 
view in which I have considered the subject ; I have already 
shown, that among the Jews no title was a shelter against a 
prosecution and sentence. Whether the law or its forms were 
good or bad, is not the object of my present investigation; 
neither is it to ascertain whether we ought to pity the blindness 
of the Hebrews in not discovering a Deity in Jesus, or to be 
astonished that a God personified could not make himself com- 
prehended when he desired it. But since they regarded him 



524 THE TEIAL OF JESUS. 

only as a citizen, did they not try him according to their law 
and its existing forms ? This is my question, which can admit 
of no equivocation. I shall draw all my facts from the Evan- 
gelists themselves, without inquiring whether all this history 
was developed after the event, to serve as a form to a new doc- 
trine, or to an old one which had received a fresh impulse. 

Jesus was born of a family of small fortune; Joseph, his 
supposed father, perceived that his wife was big before they had 
come together. If he had brought her to trial, in the ordinary 
course of things, Mary, according to the 23rd verse of the 22nd 
chapter of Deuteronomy, would have been condemned, and 
Jesus, having been declared illegitimate, could never, according 
to the 2nd verse of the 23rd chapter, have been admitted to a 
seat in the Sanhedrim. * But Joseph, who, to save his wife 
from disgrace, had taken the resolution of sending her away 
privately, soon had a dream which consoled him .f 

After having been circumcised, Jesus grew like other men, 
attended the solemn feasts, and early displayed surprising wis- 
dom and sagacity. In the assembly on the Sabbath, the Jews, 
eager for the disputes to which the interpretation of the law 
gave rise, loved to hear him. But he soon devoted himself to 
more important labours ; he pronounced censures against whole 
towns, Capernaum, Chorazin and Bethsaida. J Recalling the 
times of Isaiah and Jeremiah, he thundered against the chiefs 
of the people with a vehemence which would in our day be 
terrific. § The people then regarded him as a prophet; || they 
heard him preach in towns and country without opposition ; 
they saw him surrounded with disciples according to the custom 
of the learned men of the age ; whatever may have been the 
resentment of the chief men, they were silent as long as he 
confined himself to the law. 

But Jesus, in presenting new theories, and in giving new 
forms to those already promulgated, speaks of himself as God ; 
his disciples repeat it ; and the subsequent events prove in the 

* Deut. xxii. 22, and xxiii. 2. Selden, De Synedriis, lib. 3, cap. 4, 5. 

f Matt. i. 19, 20. J Matt. xi. 20—24. Luke iv. &e. 

§ Matt, xxiii. per tot. || Matt. xxi. 11 — 46. John vii. 40. 



THE TKIAL OF JESUS. 525 

most satisfactory maimer, that they thus understood him. * 
This was shocking blasphemy in the eyes of the citizens : the 
law commands them to follow Jehovah alone, the only true 
God ; not to believe in gods of flesh and bone, resembling men 
or women ; neither to spare nor listen to a prophet who, even 
doing miracles, should proclaim a new god, a god whom neither 
they nor their fathers had known, f 

Jesus having said to them one day : " I have come down 
from heaven to do these things," the Jews, who till then had 
listened to him, murmured and cried: "Is not this Jesus, the 
son of Joseph and of Mary ? we know his father, his mother, 
and his brethren ; why then does he say that he has come down 
from heaven ? " J On another day, the Jews, irritated from 
the same cause, took stones and threatened him. Jesus said 
unto them, u I have done good works in your eyes by the power 
of my Father, for which of these works would you stone me ? 
It is for no good work," replied the Jews, who stated the whole 
process in few words, " but because of thy blasphemy ; for being 
a man, § thou makest thyself God." || 

His language was not always clear. Often his disciples 
themselves did not comprehend him. Among his maxims, 
some of which showed the greatest mildness, there were some 
which the Hebrews, who were touched only through their natural 
sense, thought criminal. " Think not that I am come to send 
peace on earth ; I came not to send peace, but a sword. For 
I am come to set a man at variance against his father, and the 

* The expression son of God was in common use among the Jews, to designate a 
man of remarkable wisdom and piety. It was not in this sense that Jesus Christ 
used it ; for in that case it would have occasioned no great sensation. Besides, if we 
should assume, in order to make it a subject of accusation against these Jews, that 
Jesus did not expressly declare himself to be God, we shoidd be exposed to this 
rejoinder : Why then do you believe in hini ? 

f See Deut. iv. 15, and xiii. per tot. 

$ John vi. 39—42. Matt. xiii. 55. 

§ This fact is as clearly established as possible ; and we must observe that till 
then there had been neither opposition nor enmity in the minds of this people, since 
they had listened to him with the greatest attention, and did not hesitate to acknow- 
ledge in him all that the public law permitted them to do, viz., a prophet, a highly 
inspired man. 

|| John x. 30—33. 



526 THE TRIAL OF JESUS. 

daughter against her mother, and the daughter-in-law against 
her mother-in-law. And a man's foes shall be they of his own 
household. He that loveth father or mother more than me, 
is not worthy of me." * Finally, if he wrought miracles before 
certain of the people, his replies to the questions of the doctors 
were generally evasive, f 

In regard to political relations, he caused dissensions. J A 
great number of disorderly persons whom he had the design of 
reclaiming, but who inspired dread in the national council, 
attached themselves to him ; § his discourse flattered them 
inasmuch as he pronounced anathemas against riches. " Know," 
said he, " that it is easier for a camel to go through the eye of 
a needle, than for a rich man to enter the kingdom of heaven." || 
In this state of affairs, the council deliberates; some are of 
opinion that he should be regarded as a madman, ^[ others say 
that he seeks to seduce the people. * * Caiaphas, the high priest, 
whose dignity compels him to defend the letter of the law, 
observes that these dissensions would furnish an excuse to the 
Romans for overwhelming Judea, and that the interests of the 
whole nation must outweigh those of a single individual ; he 
constitutes himself the accuser of Jesus, ft 

The order is given to seize him. But let us pause here upon 
a fact of the highest importance. The senate did not begin by 
actually seizing Jesus, as is now the practice ; they begin by 
giving, after some debate, an order that he should be seized. J J 
This decree is made public ; it is known to all, especially to 
Jesus. No opposition is offered to his passing the frontier : his 
liberty depends entirely upon himself. This is not all; the 
order for his arrest was preceded by a decree of admonition. 
One day, Jesus having entered the temple, took upon himself 
authority contrary to the common law; then he preached to 
the people, and said : " That those who should believe in him 
should be able to do all things, so that if they should say to a 



* Matt. x. 34. Mark x. 29. + Matt. xvi. 1—4. John viii. 13—18. 

J John vii. 43. Luke xxiii. 5. 

§ Matt. ix. 10. Mark ii. 15. Luke xv. 1. 

|| Matt. xix. 24. U John x. 20. * * John vii. 12. 

ft John xi. 47—50. + + Matt. xxvi. 4. John xi. 53, 54. 



THE TRIAL OF JESTJS. 527 

mountain, remove thyself and cast thyself into the sea, it would 
obey." Then the chief priest and senators went to find him 
and said to him, " By what authority doest thou these things ? 
who gave thee this power ? " -* 

Meanwhile a traitor discloses the place whither the accused 
had retired ; the guards, authorized by the high priest and by 
the elders, f hasten to seize him. One of his disciples, breaking 
into open rebellion, with a stroke of his sword cuts off the ear 
of one of them, and brings upon himself the reproof of his 
master. J As soon as Jesus is arrested, the zeal of the apostles 
is extinguished ; all forsake him. § He is brought before the 
grand council, where the priests sustain the accusation. The 
witnesses testify, and they are numerous ; for the deeds of which 
he is accused were done in the presence of all the people. The 
two witnesses whom St. Matthew and St. Mark accuse of 
perjury, relate a discourse which St. John declares to be true, 
with regard to the power which Jesus arrogates to himself. || 
Finally, the high priest addresses the accused, and says : " Is 
it true that thou art Christ, that thou art the Son of God ? " 
" I am he," replies Jesus ; " you shall see me hereafter at the 
right hand of the majesty of God, who shall come upon the 
clouds of heaven." At these words, Caiaphas rent his garments 
in token of horror. ^[ " You have heard him." They deliberate. 



* Matt. xxi. 23. 

-j- It will be recollected, that the senate held its sessions in one of the porticos of 
the temple. At this time the high priest presided over the senate, so that the guards 
of the high priest, of the elders and the temple, were no other than the legal militia. 

+ John xviii. 10, 11. § Mark xiv. 50. Matt. xxvi. 56. 

|| Matt. xxvi. 60, 61. And the last came two false witnesses, and said, this fellow 
said, I am able to destroy the temple of God, and to build it in three days. Mark 
xiv. 57, 58. And there arose certain and bare false witness against him, saying, We 
heard him say, I will destroy this temple that is made with hands, and within three 
days I will build another made without hands. John ii. 19, 21, 22. Jesus answered 
and said unto them, Destroy this temple, and in three days I will raise it up. But 
he spake of the temple of his body. When, therefore, he was risen from the dead, 
his disciples remembered that he had said this unto them ; and they believed the 
scripture, and the word which Jesus had said. 

"[{ I repeat that the expression son of God, includes here the idea of God himself ; 
the fact is already established, and all the subsequent events confirm it. Observe, 
also, that I quote the narrative of only one of the parties to this great proceeding. 



528 THE TRIAL OF JESUS. 

The question already raised among the people was this : Has 
Jesus become God? But the senate having adjudged that 
Jesus, son of Joseph, born at Bethlehem, had profaned the 
name of God by usurping it to himself, a mere citizen, applied 
to him the law of blasphemy, and the law in the 13th chapter 
of Deuteronomy, and the 20th verse in chapter 18, according 
to which every prophet, even he who works miracles, must be 
punished, when he speaks of a god unknown to the Jews and 
their fathers:* the capital sentence was pronounced. As to 
the ill-treatment which followed the sentence, it was contrary 
to the spirit of the Jewish law ; and it is not in the course of 
nature, that a senate composed of the most respectable men of 
a nation, who, however they might have been deceived, yet 
intended to act legally, should have permitted such outrages 
against him whose life was at their disposal. The writers who 
have transmitted to us these details, not having been present at 
the trial, have been disposed to exaggerate the picture, either 
on account of their prejudices, or to throw greater obloquy on 
the judges. 

One thing is certain, that the council met again on the 
morning of the next day or the day following that, f as the law 
requires, to confirm or to annul the sentence : it was confirmed. 
Jesus was brought before Pilate, the procurator that the 
Romans had placed over the Jews. They had retained the 
power of trying according to their own laws, but the executive 
power was in the hands of the procurator alone : no criminal 
could be executed without his consent : this was in order that 
the Senate should not have the means of reaching men who 
were sold to foreigners. J Pilate, the Roman, signed the decree. 

* Deut. xxviii. 20. But the prophet, which shall presume to speak a word in my 
name, which I have not commanded him to speak, or that shall speak in the name of 
other gods, even that prophet shall die. 

f Matt, xxvii. 1. Mark xv. 1. 

J The duties of Pilate were to inform himself whether the sentences given did or 
did not affect the interests of Rome ; there his part ended. Thus it is not astonish- 
ing that this procurator, doubtless little acquainted with the Jewish laws, signed the 
decree for the arrest of Jesus, although he did not find him guilty. We shall see 
hereafter that there were then many parties among the Jews, among whom were the 
Herodians or serviles, partisans of the house of Herod, and devoted to the foreign 



THE TRIAL OF JESUS. 529 

His soldiers, an impure mixture of diverse nations, were charged 
with the punishment. These are they who brought Jesus to 
the judgment hall, who stripped him before the whole cohort, 
who placed upon his head a crown of thorns, and a reed in his 
hand, who showed all the barbarity to which the populace in all 
ages is disposed ; who finally caused him to undergo a punish- 
ment common at Borne, and which was not in use among the 
Jews. * But before the execution, the governor had granted to 
the condemned an appeal to the people, who, respecting the 
judgment of their own council, would not permit this favour, 
couching their refusal in these terms : " We have a law ; and 
by our law he ought to die, because he made himself the Son of 
God." f Then Pilate left them the choice of saving Jesus, or a 
man accused of murder in a sedition ; the people declared for 
the latter; saying that the other would scatter the seeds of 
discord in the bosom of the nation, at a time when union was 
most necessary. J 

Jesus was put to death. The priests and elders went to the 
place of punishmeut; and as the sentence was founded upon 
this fact, that he had unlawfully arrogated to himself the title 
of Son of God, God himself, they appealed to him thus: "Thou 
wouldst save others ; thyself thou canst not save. If thou art 
indeed the king of Israel, come down into the midst of us, and 
we will believe in thee ; since thou hast said, I am the Son of 
God, let that God who loves thee come now to thine aid." § 

interests. These are they who speak continually of Caesar, of rendering to Caesar 
the tribute due to Caesar ; they also insist that Jesus called himself hing of the Jeics : 
but this charge was reckoned as nothing before the senate, and was not of a nature 
alone to merit capital punishment. 

* See Matt, xxvii. 27. Mark xv. 16. John xix. 2. 

f John xix. 7. 

Z. The sending back of Jesus to Herod, which, according to the Gospel of St. 
Luke, Pilate would have done, is not stated by the other Evangelists, and does not 
at all change the judicial question. Herod Antipas, tetrarch of Galilee, and of 
Perea, had no authority in Jerusalem. Upon his visit to this city, Pilate, accord- 
ing to St. Luke, would, out of respect, have caused Jesus to appear before this ally 
of the Romans, because Jesus was surnamed the Galilean, though originally from 
Judea. But to whatever tribe he belonged, the nature of the accusation would 
still have required, according to the Hebrew law, that he should he judged by the 
senate of Jerusalem. 

§ Matt. xvii. 42, 43. 

M M 



530 THE TRIAL OF JESUS. 

According to the Evangelist, these words were a mockery ; but 
the character of the persons who pronounced them, their 
dignity, their age, the order which they had observed in the 
trial, prove their good faith. Would not a miracle at this time 
have been decisive ? " 



THE 



TRIAL OF JESUS 



CAIAPHAS AND PILATE. 



BEING A REFUTATION OF MR. SALVADOR S CHAPTER ENTITLED 



THE TRIAL AND CONDEMNATION OF JESUS. 



By M. DUPIN, 



ADVOCATE AND DOCTOR OF LAU'S. 



Tf thou let this man go, thou art not Caesar's friend." — John xix. 12. 



TRANSLATED FROM THE FRENCH 

By JOHN PICKERING, LL.D., 

COTINSELLOR-AT-LAW, AND PRESIDENT OF THE AMERICAN ACADEMY OF ARTS AND SCIENCES. 



M M 2 



CONTENTS. 



PAGE 

Preface . 533 

Analysis of the Chapter of Mr. Salvador, entitled " The Administration of 

Justice " among the Jews 535 

Trial of Jesus. — Refutation of the Chapter of Mr. Salvador, entitled " The 

Trial and Condemnation of Jesus " 541 

Section I. — Spies, or Informers 544 

„ II. — The Corruption and Treachery of Judas 545 

„ III. — Personal Liberty. — Resistance to an Armed Force . . . 547 

„ IV. — Other Irregularities in the Arrest. — Seizure of the person . . 548 

„ V. — Captious Interrogatories. — Acts of Violence towards Jesus . .549 

„ VI. — Witnesses. — New Interrogatories. — The Judge in a Passion . 551 

„ VII. — Subsequent Acts of Violence . . . . ■ . . . 553 

„ VIII. — The Position of the Jews in respect to the Romans . . . 555 

„ IX. — The Accusation made before Pilate . . . . . 558 

„ X.— The last Efforts before Pilate . . . . . . . . 563 



PREFACE. 



A few years ago, Mr. Joseph Salvador, a physician — and a descendant of 
one of those Jewish families, whom the intolerance of Ferdinand the Catholic 
expelled, in a body, from Spain, about the year ] 492 — published at Paris a 
learned work, entitled " Histoire des Institutions de Moi'se et du Peuple 
Hebreu," or History of the Institutions of Moses and the Hebrew People : 
and in one chapter of his work he gives an account of the Administration of 
Justice among the Hebrews. To that chapter he has subjoined an account of 
the " Trial and Condemnation of Jesus ;" in the course of which he expresses 
his opinion, that the trial, considered merely as a legal proceeding, was con- 
formable to the Jewish laws. 

The author of the following little work, M. Dupin, who is one of the most 
eminent lawyers of the French Bar, immediately called in question the cor- 
rectness of Mr. Salvador's opinion, and entered upon an analysis of this portion 
of his work, with a view to examine its soundness ; and the present volume 
contains the result of that examination, conducted with great legal skill and 
extensive learning. 

It appears, that he had, many years before, in a little work, entitled [' The 
Free Defence of Accused Persons," published in 1815, taken the same views 
of this great trial ; which, as he observes, has been justly called " the Passion 
or Suffering of our Saviour ; for he did in truth suffer, and had not a trial." 

The author's attention, however, had been withdrawn from this subject for 
several years, when it was again brought under his notice by the work of Mr. 
Salvador, a copy of which was sent to him by that writer, with a request that 
M. Dupin would give some account of it. Accordingly, says the latter, "it is 
in compliance with Ms request, and not from a spirit of hostility, that I have 
made this examination of his work ;" and he gives ample proof of his good 
feeling towards Mr. Salvador, with whom, he says, he is personally acquainted 
and for whose talents he has a great respect. 

With this friendly spirit he enters upon his examination ; which is con- 
ducted with an ability, learning, animation, and interest, that leave nothing to 
be desired. As an argument, his work is unanswerable, — he has demolished 
that of his adversary ; and, for intense interest, we do not know any publica- 
tion of the present day to be compared with it. 



534 THE TRIAL OF JESUS. 

The introductory Analysis of Mr. Salvador's chapter on the Administration 
of Justice according to the Jewish Law will be highly instructive and interest- 
ing ; and those persons, who have not been accustomed to read the Bible with 
particular reference to the Law, will find many new and striking views of that 
portion of the Scriptures. They cannot fail to be particularly struck with the 
extraordinary care taken to secure by law the personal liberty and rights of 
the citizen. 

According to Mr. Salvador's view, " the fundamental division into castes is 
the principal basis of the oriental theocracies." Moses, on the contrary, took 
for his basis the unity of the people. In his system of legislation the people 
are every thing ; and the author shows us, that every thing, eventually, is 
done for them, by them, and with them. The tribe of Levi was established, 
only to supply a secondary want ; and that tribe was very far from obtaining 
all the powers which we are apt to attribute to it ; it did not make, nor 
develope the laws; it did not judge or govern ; all its members, even the high 
priest himself, were subject to the control of the Elders of the nation, or of 
a Senate legally assembled. 

Intimately connected with these rights of the people was the liberty of 
speech; and Mr. Salvador, in his chapter on the Public Orators and Prophets, 
maintains, and in the opinion of M. Dupin, proves clearly, that in no nation 
was the liberty of speech ever so unlimited, as among the Hebrews. Accord- 
ingly he observes—" What an additional difference was this between the 
Israelites and the Egyptians ! Among the latter, the mass of the people did 
not dare, without incurring the hazard of the most terrible punishment, to 
utter a word on affairs of state ; it was Harpocrates, the god of silence with 
his finger on his closed lips, who was their God ; in Israel, it was the right of 
speech." 

But we forbear any further reflections, and submit this remarkable per- 
formance to our readers. Those, who are familiar with the animated tone of 
French writers, will perhaps discover in this translation some loss of the fire 
and intensity of the original ; but the translator's purpose will be effected, if 
his version shall be found to be a faithful one. 

September 3, 1839. 



ANALYSIS 

OF THE CHAPTER OF MR. SALVADOR, ENTITLED "THE ADMINI- 
STRATION OF JUSTICE" AMONG THE JEWS.* 



Mr. Salvador lias discussed with particular care whatever 
relates to the administration of justice among the Jewish people. 
We shall dwell upon this chapter, which undoubtedly will most 
interest our readers. 

Judicare and judicari, to judge and to be judged, express the 
rights of every Hebrew citizen ; that is, no one could be con- 
demned without a judgment, and every one might, in his turn, 
be called upon to sit in judgment upon others. Some ex- 
ceptions to this principle are explained ; but they do not affect 
the rule. In matters of mere interest each party chose a judge, 
and these two chose a third person. If a discussion arose as to 
the interpretation of a law, they carried it to the lower council of 
Elders, and from thence to the Great council at Jerusalem. 
Each town of more than one hundred and twenty families was 
to have its lower council, consisting of twenty-three members ; 
and these had jurisdiction in criminal cases. 

The expressions, he shall die, he shall be cut off from the people, 
which are so often used in the Mosaic law, embrace three very 
different significations, which we are accustomed to confound. 
They indicate the suffering of death as a punishment, civil 
death, and that premature death, with which an individual is 
naturally threatened, who departs from those rules which are 
useful to the nation and to the individual himself. Civil death 
is the last degree of separation, or excommunication ; it is pro- 
nounced, as a judicial punishment, by the assembly of the judges. 

* This Analysis first appeared in the Gazette cles Tribunaux. 



536 THE TRIAL OF JESUS. 

There were three kinds of separation; which Mr. Salvador 
compares to the three degrees of civil excommunication provided 
for in the French Penal Code, and which condemn the criminal 
to hard labour either for life or for a term of years, or to certain 
correctional punishments. But the Hebrew excommunication 
had this advantage, that the party never lost all hope of regaining 
his original standing. 

The Hebrew lawyers, in relation to the punishment of death, 
maintained opinions, which deserve to be quoted : — 

" A tribunal, which condemns to death once in seven years, 
may be called sanguinary." — e ' It deserves this appellation, says 
doctor Eliezer, when it pronounces a like sentence once in 
seventy years." — " If we had been members of the high court, 
say the doctors Tyrphon and Akiba, we should never have con- 
demned a man to death." Simeon, the son of Gamaliel, re- 
plied — "Would not that be an abuse? Would you not have 
been afraid of multiplying crimes in Israel ? " Mr. Salvador 
answers—-" No, certainly ; far from lessening their number, the 
severity of the punishment increases it, by giving a more resolute 
character to the men who are able to brave it ; and, at the 
present day, how many intelligent minds range themselves on 
the side of Akiba and Tyrphon ! How many consciences refuse 
to participate, in any manner, in the death of a man ! The 
flowing of blood, the multitude excited by an unbecoming 
curiosity, the victim dragged in triumph to the horrible altar, 
the impossibility of repairing a mistake, (from which human 
wisdom is never exempt), the dread of one day seeing a departed 
shade rising up and saying, ' I was innocent/ the facility which 
modern nations have of expelling from among them the man 
whose presence pollutes them — the influence of general depravity 
on the production of crimes — and finally the absurd contrast of 
the whole of society, while in possession of strength, intelligence, 
and arms, opposing itself to an individual wretch (who has been 
drawn on by want, by passion, or by ignorance) and yet finding 
no other means of redress than by exceeding him in cruelty — all 
these things, and many others, have so deeply penetrated the 
minds of all ranks of people, that there will one day proceed 
from them the most striking proof of the power of morals over 



THE TRIAL OF JESUS. 537 

the laws ; for the law will be changed by the simple fact, that 
we shall not find any person who will consent to apply it." 

I feel honoured in having maintained the same opinion in my 
Observations on Criminal Legislation; but I solicit those, who 
wish to see this question discussed in its whole extent, to read 
the profound reflections which the Duke de Broglie has just 
published on the subject, in the last number of the Revue 
Francaise (for October, 1828.) 

The whole criminal procedure in the Pentateuch rests upon 
three principles, which may be thus expressed ; publicity of the 
trial, entire liberty of defence allowed to the accused; and a 
guaranty against the dangers of testimony. According to the 
Hebrew text one witness is no witness ; there must be at least 
two or three who know the fact. The witness, who testifies 
against a man, must swear that he speaks the truth ; the judges 
then proceed to take exact information of the matter ; and, if it 
is found that the witness has sworn falsely, they compel him 
to undergo the punishment to which he would have exposed his 
neighbour. The discussion between the accuser and the accused 
is conducted before the whole assembly of the people. When a 
man is condemned to death, those witnesses whose evidence 
decided the sentence inflict the first blows, in order to add the 
last degree of certainty to their evidence. Hence the expression 
— Let him among you, who is without sin, cast the first stone. 

If we pursue their application of these fundamental rules in 
practice, we shall find that a trial proceeded in the following 
manner. 

On the day of the trial, the executive officers of justice caused 
the accused person to make his appearance. At the feet of the 
Elders were placed men who, under the name of auditors, or 
candidates, followed regularly the sittings of the Council. The 
papers in the case were read ; and the witnesses were called in 
succession. The president addressed this exhortation to each of 
them : " It is not conjectures, or whatever public rumour has 
brought to thee, that we ask of thee; consider that a great 
responsibility rests upon thee : that we are not occupied by an 
affair, like a case of pecuniary interest, in which the injury may 
be repaired. If thou causest the condemnation of a person mi- 



538 THE TRIAL OF JESUS. 

justly accused, his blood, and the blood of all the posterity of 
him, of whom thou wilt have deprived the earth, will fall upon 
thee ; God will demand of thee an account, as he demanded of 
Cain an account of the blood of Abel. Speak." 

A woman could not be a witness, because she would not have 
the courage to give the first blow to the condemned person; 
nor could a child, that is irresponsible, nor a slave, nor a man 
of bad character, nor one whose infirmities prevent the full 
enjoyment of his physical and moral faculties. The simple con- 
fession of an individual against himself or the declaration of a 
prophet, however renowned, would not decide a condemnation. 
The Doctors say — " We hold it as fundamental, that no one shall 
prejudice himself If a man accuses himself before a tribunal, 
we must not believe him, unless the fact is attested by two other 
witnesses ; and it is proper to remark, that the punishment of 
death inflicted upon Achan, in the time of Joshua * was an ex- 
ception, occasioned by the nature of the circumstances ; for our 
law does not condemn upon the simple confession of the ac- 
cused, nor upon the declaration of one prophet alone /' 

The witnesses were to attest to the identity of the party, and 
to depose to the month, day, hour, and circumstances of the 
crime. After an examination of the proofs, those judges who 
believed the party innocent stated their reasons; those who 
believed him guilty spoke afterwards, and ivith the greatest 
moderation. If one of the auditors, or candidates, was entrusted 
by the accused with his defence, or if he wished in his own name 
to present any elucidations in favour of innocence, he was 
admitted to the seat, from which he addressed the judges and 
the people. But this liberty was not granted to him, if his 
opinion was in favour of condemning. Lastly ; when the accused 
person himself wished to speak, they gave the most profound 
attention. When the discussion was finished, one of the judges 
recapitulated the case ; they removed all the spectators ; two 
scribes took down the votes of the judges ; one of them noted 
those which were in favour of the accused, and the other, those 
which condemned him. Eleven votes, out of twenty-three, were 
sufficient to acquit ; but it required thirteen to convict. If any 

* Joshua vii. 19, &c. 



THE TRIAL OF JESUS. 539 

of the judges stated that they were not sufficiently informed, 
there were added two more Elders, and then two others in suc- 
cession, till they formed a council of sixty -two, which was the 
number of the Grand Council. If a majority of votes acquitted, 
the accused was discharged instantly ; if he was to be punished, 
the judges postponed pronouncing sentence till the third day ; 
during the intermediate day they could not be occupied with 
anything but the cause, and they abstained from eating freely, 
and from wine, liquors, and everything which might render 
their minds less capable of reflection. 

On the morning of the third day they returned to the 
judgment seat. Each judge, who had not changed his opinion, 
said, i" continue of the same opinion and condemn ; any one, who 
at first condemned, might at this sitting acquit ; but he who 
had once acquitted was not allowed to condemn. If a majority 
condemned, two magistrates immediately accompanied the 
condemned person to the place of punishment. The Elders did 
not descend from their seats ; they placed at the entrance of the 
judgment hall an officer of justice with a small flag in his hand • 
a second officer, on horseback, followed the prisoner, and 
constantly kept looking back to the place of departure. During 
this interval, if any person came to announce to the Elders any 
new evidence favourable to the prisoner, the first officer waved 
his flag, and the second one, as soon as he perceived it, brought 
back the prisoner. If the prisoner declared to the magistrates, 
that he recollected some reasons which had escaped him, they 
brought him before the judges no less than five times. If no 
incident occurred, the procession advanced slowly, preceded by 
a herald who, in a loud voice, addressed the people thus : " This 
man (stating his name and surname) is led to punishment for 
such a crime j the witnesses who have sworn against him are 
such and such persons ; if any one has evidence to give in his 
favour, let him come forth quickly." 

It was in consequence of this rule that the youthful Daniel 
caused the procession to go back, which was leading Susanna to 
punishment, and he himself ascended the seat of justice to put 
some new questions to the witnesses. 

At some distance from the place of punishment, they urged 



540 THE TRIAL OF JESUS. 

the prisoner to confess his crime, and they made him drink a 
stupefying beverage, in order to render the approach of death 
less terrible.* 

By this mere analysis of a part of Mr. Salvador's work we 
may judge of the extreme interest of the whole. His principal 
object has been, to make apparent the mutual aids which history, 
philosophy, and legislation afford in explaining the institutions of 
the Jewish people. His book is a scientific work, and at the same 
time a work of taste. His notes indicate vast reading ; and in 
the choice of his citations he gives proofs of his critical skill and 
discrimination. Mr. Salvador belongs, by his age, to that new 
generation, which is distinguished as much by its application to 
solid studies, as by elevation and generosity of sentiment. 

* By this, says Father Lamy, we may understand what the mixture of wine and 
myrrh was, which they presented to Jesus on the cross, and which he would not 
drink. Introd. to the reading of the Holy Scriptures, chap. vi. (Note of Mr. Salvador, 
Book iv. ch. 2.) 



TRIAL OF JESUS. 



REFUTATION OF THE CHAPTER OF MR. SALVADOR, ENTITLED 
« THE TRIAL AND CONDEMNATION OF JESUS." 

" The chapter, in which Mr. Salvador treats of the Admini- 
stration of Justice among the Hebrews, is altogether theoretical. 
He makes an exposition of the law — that things, in order to be 
conformable to rule, must be transacted in a certain mode. In 
all this I have not contradicted him, but have let him speak for 
himself. 

In the subsequent chapter the author announces : " That 
according to this exposition of judicial proceedings he is going to 
follow out the application of them to the most memorable trial 
in all history, that of Jesus Christ/'' Accordingly the chapter 
is entitled : The Trial and Condemnation of Jesus. 

The author first takes care to inform us under what point of 
view he intends to give an account of that accusation : " That 
we ought to lament the blindness of the Hebrews for not having 
recognised a God in Jesus, is a point which I do not examine." 
(There is another thing also, which he says he shall not examine.) 
" But, when they discovered in him only a citizen, did they try 
him according to existing laws and formalities ? " 

The question being thus stated, Mr. Salvador goes over all 
the various aspects of the accusation ; and his conclusion is, that 
the procedure was perfectly regular, and the condemnation 
perfectly appropriate to the act committed. " Now," says he, 
(p. 87,) " the Senate, having adjudged that Jesus, the son of 
Joseph, born in Bethlehem, had profaned the name of God 
by usurping it himself, though a simple citizen, applied to him 



542 THE TRIAL OF JESUS. 

the law against blasphemy, the law in the 13th chapter of 
Deuteronomy, and verse 20, chapter 18th, conformably to which 
every prophet, even one that performs miracles, is to be punished 
when he speaks of a God unknown to the Hebrews or their 
fathers " 

This conclusion is formed to please the followers of the 
Jewish law; it is wholly for their benefit, and the evident object 
is, to justify them from the reproach of deicide. 

We will, however, avoid treating this grave subject in a 
theological point of view. As to myself, Jesus Christ is the 
Man-God ; but it is not with arguments drawn from my religion 
and my creed, that I intend to combat the statement and the 
conclusion of Mr. Salvador. The present age would charge me 
with being intolerant ; and this is a reproach which I will never 
incur. Besides, I do not wish to give to the enemies of 
Christianity the advantage of making the outcry, that we are 
afraid to enter into a discussion with them, and that we wish to 
crush rather than to convince them. Having thus contented 
myself with declaring my own faith, as Mr. Salvador has let us 
clearly understand his, I shall also examine the question under 
a merely human point of view, and proceed to inquire, with him, 
" Whether Jesus Christ, considered as a simple citizen, was 
tried according to the existing laws and formalities." 

The catholic religion itself warrants me in this ; it is not a 
mere fiction ; for God willed, that Jesus should be clothed in 
the forms of humanity (et homo f actus est), and that he should 
undergo the lot and sufferings of humanity.- The son of God r 
as to his moral state and his holy spirit, he was also, in reality, 
the So?i of Man, for the purpose of accomplishing the mission 
which he came upon earth to fulfil. 

This being the state of the question, then, I enter upon my 
subject ; and I do not hesitate to affirm, because I will prove it, 
that, upon examining all the circumstances of this great trial, 
we shall be very far from discovering in it the application of 
those legal maxims, which are the safeguard of the rights of 
accused persons, and of which Mr. Salvador, in his chapter On 
the Administration of Justice, has made a seductive exposition. 

The accusation of Jesus, instigated by the hatred of the 



THE TRIAL OF JESUS. 543 

priests and the Pharisees, and presented at first as a charge of 
sacrilege, but afterwards converted into a political crime and an 
offence against the state, was marked, in all its aspects, with the 
foulest acts of violence and perfidy. It was not so much a trial 
environed with legal forms, as a real passion, or prolonged 
suffering, in which the imperturbable gentleness of the victim 
displays more strongly the unrelenting ferocity of his persecutors. 

When Jesus appeared among the Jews, that people was but 
the shadow of itself. Broken down by more than one subjuga- 
tion, divided by factions and irreconcilable sects, they had in 
the last resort been obliged to succumb to the Roman power 
and surrender their own sovereignty. Jerusalem, having 
become a mere appendage to the province of Syria, saw within 
its walls an imperial garrison ; Pilate commanded there, in the 
name of Csesar ; and the late people of God were groaning 
under the double tyranny of a conqueror, whose power they 
abhorred and whose idolatry they detested, and of a priesthood 
that exerted itself to keep them under the rigorous bonds of a 
religious fanaticism. 

Jesus Christ deplored the misfortunes of his country. How 
often did he weep for Jerusalem ! Read in Bossuet's Politics 
drawn from the Holy Scriptures, the admirable chapter entitled, 
Jesus Christ the good citizen. He recommended to his country- 
men union, which constitutes the strength of states. " O 
Jerusalem, Jerusalem, (said he,) thou that killest the prophets 
and stonest them which are sent unto thee, how often would I 
have gathered thy children together, even as a hen gathereth 
her chickens under her wings, and ye would not ! " 

He was supposed to be not favorable to the Romans ; but he 
only loved his own countrymen more. Witness the address of 
the Jews, who, in order to induce him to restore to the centurion 
a sick servant that was dear to him, used as the most powerful 
argument these words — that he was worthy for whom he should 
do this, for he loveth our nation. And Jesus went with them. 
Luke vii. 4, 5. 

Touched with the distresses of the nation, Jesus comforted 
them by holding up to them the hope of another life ; he 
alarmed the great, the rich, and the haughty, by the prospect of 



544 THE TRIAL OF JESUS. 

a final judgment; at which every man would be judged not 
according to his rank, but his works. He was desirous of again 
bringing back man to his original dignity ; he spoke to him of 
his duties, but at the same time of his rights. The people heard 
him with avidity, and followed him with eagerness ; his words 
affected them ; his hand healed their diseases, and his moral 
teaching instructed them ; he preached, and practised one virtue 
till then unknown, and which belongs to him alone — charity. 
This celebrity, however, and these wonders excited envy. The 
partisans of the ancient theocracy were alarmed at the new 
doctrine ; the chief priests felt that their power was threatened; 
the pride of the Pharisees was humbled ; the scribes came in as 
their auxiliaries, and the destruction of Jesus was resolved upon. 

Now, if his conduct was reprehensible, if it afforded grounds 
for a legal accusation, why was not that course taken openly ? 
Why not try him for the acts committed by him, and for his 
public discourses? Why employ against him subterfuges, 
artifice, perfidy, and violence ? for such was the mode of pro- 
ceeding against Jesus. 

Let us now take up the subject, and look at the narratives 
which have come down to us. Let us, with Mr. Salvador, open 
the books of the Gospels ; for he does not object to that testi- 
mony; nay, he relies upon it: " It is by the Gospels themselves," 
says he, "that I shall establish all the facts." 

In truth, how can we (except by contrary evidence, of which 
there is none) refuse to place confidence in an historian, who tells 
us, as Saint John does, with affecting simplicity : " He that saw 
it bare record, and his record is true ; and he knoweth that he 
saith true, that ye might believe." John xix. 35. 



SECTION I. — Spies, or Informers. 

Who will not be surprised to find in this case the odious 
practice of employing hired informers ? Branded with infamy, 
as they are in modern times, they will be still more so when we 
carry back their origin to the trial of Christ. It will be seen 
presently, whether I have not properly characterized by the 



THE TKIAL OF JESUS. 5i5 

name of hired informers those emissaries, whom the chief priests 
sent ont to be about Jesus. 

We read in the evangelist Luke, chap. xx. 20 : Et observantes 
miserunt insidiatores, qui se justos simularent, ut caper ent eum in 
sermone, et traderent ilium principatui et potestati prcesidis. I will 
not translate this text myself, but will take the language of a 
translator whose accuracy is well known, Mr. De Sacy : " As 
they only sought occasions for his destruction, they sent to him 
apostate persons who feigned themselves just men, in order to take 
hold of his words, that they might deliver him unto the magis- 
trate and into the power of the governor." And Mr. De Sacy 
adds — li if there should escape from him the least word against 
the public authorities." 

This first artifice has escaped the sagacity of Mr. Salvador. 



SECTION II. — The Corruption and Treachery oe Judas. 

According to Mr. Salvador, the senate, as he calls it, did not 
commence their proceedings by arresting Jesus, as would be 
done at the present day ; but they began by passing a prelimi- 
nary decree, that he should be arrested ; and he cites, in proof 
of his assertion, St. John xi. 53, 54, and St. Matthew xxvi. 4, 5. 

But St. John says nothing of this pretended decree. He 
speaks, too, not of a public sitting, but of a consultation held 
by the chief priests and the Pharisees, who did not, to my know- 
ledge, constitute a judicial tribunal among the Jews. "Then 
gathered the chief priests and the Pharisees a council, and said, 
What do we ? for this man doeth many miracles" John xi. 47. 
They add : " If we let him thus alone, all men will believe on 
him," — which imported also, in their minds, and they will no 
longer believe in us. Now, in this, I can readily perceive the 
fear of seeing the morals and doctrines of Jesus prevail; but 
where is the preliminary judgment, or decree ? I cannot dis- 
cover it. 

" And one of them, named Caiaphas, being the high priest 
that same year, said unto them, Ye know nothing at all, nor 



546 THE TRIAL OF JESUS. 

consider, that it is expedient for us, that one man should die 

for the people and he prophesied, that Jesus should die 

for the nation of the Jews." But to prophesy is not to pass 
judgment ; and the individual opinion of Caiaphas, who was only 
one among them, was not the opinion of all, nor a judgment of 
the senate. We, therefore, still find a judgment wanting ; and 
we only observe, that the priests and Pharisees are stimulated 
by a violent hatred of Jesus, and that "from that day forth they 
took counsel together for to put him to death ; ut interficerent 
eum." John xi. 53. 

The authority of St. John, then, is directly in contradiction 
of the assertion, that there was an order of arrest previously 
passed by a regular tribunal. 

St. Matthew, in relating the same facts, says, that the chief 
priests assembled at the palace of the high priest, who was called 
Caiaphas, and there held counsel together. But what counsel ? 
and what was the result of it ? Was it to issue an order of arrest 
against Jesus, that they might hear him and then pass sentence ? 
Not at all ; but they held counsel together, " that they might 
take Jesus by subtilty, or fraud, and kill him; concilium fecerunt, 
ut Jesum dolo tenerent et occiderent. Matt. xxvi. 5. Now in the 
Latin language, a language perfectly well constituted in every 
thing relating to terms of the law, the words occidere and inter - 
ficere were never employed to express the act of passing sentence, 
ot judgment of death, hut simply to signify murder oy assassination* 

This fraud, by the aid of which they were to get Jesus into 
their power, was nothing but the bargain made between the 
chief priests and Judas. 

Judas, one of the twelve, goes to find the chief priests, and 
says to them, What will ye give me, and I will deliver him unto 
you? Matt. xxvi. 14, 15. And they covenanted with him for 
thirty pieces of silver ! Jesus, who foresaw his treachery, warned 

* As was that of Stephen, whom the same priests caused to be massacred by the 
populace, without a previous sentence of the law. Occidere : Non occides, thou 
shalt not kill. Deut. v. 17. Veneno homines occidere. Cic. pro Roscio, 61. 
Virgimam filiam sua manu occidit Virginius. Cic. de Finib. 107. Non hominem 
occidi. Horat. I. Epist. 17, 10. Inermem occidere. Ovid. ii. Fast. 139. Inter- 
ficere : Feras interficere. Lucret. lib. v. 251. Interfectus in acie. Cic. de Finib. 
103. Csesaris interfectores. Brutus Ciceroni, 16, 8. Interfectorem Gracchi. Cic. 
de Claris Orrato. 66. 



THE TKIAL OF JESUS. 547 

him of it mildly, in the midst of the Last Supper, where the voice 
of his master, in the presence of his brethren, should have 
touched him and awakened his reflections ! But not so; wholly 
absorbed in his reward, Judas placed himself at the head of a 
gang of servants, to whom he was to point out Jesus; and, then, 
by a kiss consummated his treachery ! * 

Is it thus that a judicial decree was to be executed, if there 
had really been one made for the arrest of Jesus ? 



SECTION III. — Personal Liberty. — Resistance 
to an Armed Force. 

The act was done in the night time. After having celebrated 
the Supper, Jesus had conducted his disciples to the Mount of 
Olives. He prayed fervently ; but they fell asleep. 

Jesus awakes them, with a gentle reproof for their weakness, 
and warns them that the moment is approaching. " Rise, let 
us be going ; behold he is at hand that doth betray me." Matt, 
xxvi. 46. 

Judas was not alone ; in his suite there was a kind of ruffian 
band, almost entirely composed of servants of the high priest, 
but whom Mr. Salvador honours with the title of the legal 
soldiery. If in the crowd there were any Roman soldiers, they 
were there as spectators, and without having been legally called 
on duty ; for the Roman commanding officer, Pilate, had not 
yet heard the affair spoken of. 

This personal seizure of Jesus had so much the appearance 
of a forcible arrest, an illegal act of violence, that his disciples 
made preparation to repel force by force. 

Malchus, the insolent servant of the high priest, having 

* Will it be believed, that Tertullian and St. Ireneeus were obliged to refute 
seriously some writers of their day, who considered the conduct of Judas not only 
excusable, but worthy of admiration and highly meritorious, " because (as they said) 
of the immense service which he had rendered to the human race by preparing their 
redemption /" In the same manner, at a certain period, we have seen plunderers of 
the public money make a merit of their conduct, because in that way they had 
weakened the usurpation and prepared the way for the triumph of legitimacy. 

N n 2 



548 THE TRIAL OF JESUS. 

shown himself the most eager to rush upon Jesus, Peter, not 
less zealous for his own master, cut off the servant's right ear. 

This resistance might have been continued with success, if 
Jesus had not immediately interfered. But what proves that 
Peter, even while causing bloodshed, was not resisting a legal 
order } a legal judgment or decree, (which would have made his 
resistance an act si rebellion by an armed force against a judicial 
order,) is this — that he was not arrested, either at the moment 
or afterwards, at the house of the high priest, to which he fol- 
lowed Jesus, and where he was most distinctly recognised by 
the maid servant of the high priest, and even by a relative of 
Malchus. 

Jesus alone was arrested; and although he had not indivi- 
dually offered any active resistance, and had even restrained that 
of his disciples, they bound him as a malefactor ; which was a 
criminal degree of rigour, since for the purpose of securing a 
single man by a numerous band of persons armed with swords 
and staves it was not necessary. " Be ye come out as against 
a thief with swords and staves? " Luke xxii. 52. 



SECTION IV. — Other Irregularities in the 
Arrest. — Seizure of the Person. 

They dragged Jesus along with them ; and, instead of taking 
him directly to the proper magistrate, they carried him before 
Annas, who had no other character than that of being father- 
in-law to the high priest. John xviii. 13. Now, if this was only 
for the purpose of letting him be seen by him, such a curiosity 
was not to be gratified ; it was a vexatious proceeding, an irre- 
gularity. 

From the house of Annas they led him to that of the high 
priest ; all this time being bound. John xviii. 24. They placed 
him in the court yard ; it was cold, and they made a fire ; it 
was in the night time, but by the light of the fire Peter was 
recognised by the people of the palace. 

Now the Jewish law prohibited all proceedings by night; 
here, therefore, there was another infraction of the law. 



THE TRIAL OF JESUS. 549 

Under this state of things, his person being forcibly seized 
and detained in a private bouse, and delivered into the hands of 
servants, in the midst of a court, how was Jesns treated ? St. 
Luke says, the men that held Jesus mocked him and smote him ; 
and when they had blindfolded him, they struck him on the 
face, and asked him, saying, Prophesy, who is it that smote 
thee ? And many other things blasphemously spake they 
against him. Luke xxii. 63, 64, 65. 

Will it be said, as Mr. Salvador does, that all this took place 
out of the presence of the senate? Let us wait, in this in- 
stance, till the senate shall be called up, and we shall see how 
far they protected the accused person. 



SECTION V. — Captious Interrogatories. — Acts 
of Violence towards Jesus. 

Already had the cock crowed ! But it was not yet day. 
The elders of the people and the chief priests and the scribes 
came together, and, having caused Jesus to appear before their 
council, they proceeded to interrogate him. Luke xxii. 66. 

Now, in the outset, it should be observed, that if they had 
been less carried away by their hatred, they should, as it was the 
night time, not only have postponed, but put a stop to the pro- 
ceedings, because it was the feast of the Passover, the most 
solemn of all festivals ; and according to their law no judicial 
procedure could take place on a feast-day, under the penalty of 
being null.* Nevertheless, let us see who proceeded to inter- 
rogate Jesus. This was that same Caiaphas, who, if he had 
intended to remain a judge, was evidently liable to objection; 
for in the preceding assemblage he had made himself the accuser 
of Jesus. t Even before he had seen or heard him, he declared 
him to be deserving of death. He said to his colleagues, that "it 
was expedient that one man should die for all." John xviii. 14. 

* See, as to these two grounds of nullity, the Jewish authors cited by Prost de 
Royer, tome 2, p. 205, verbo Accusation. 

f Mr. Salvador admits this : " Caiaphas," says he, "made himself his accuser." 
p. 85. 



550 THE TRIAL OF JESUS. 

Such being the opinion of Caiaphas, we shall not be surprised, 
if he shows partiality. 

Instead of interrogating Jesus respecting positive acts done, 
with their circumstances, and respecting facts personal to him- 
self, Caiaphas interrogates him respecting general facts, respect- 
ing his disciples (whom it would have been much more simple to 
have called as witnesses), and respecting his doctrine, which was 
a mere abstraction so long as no external acts were the conse- 
quence of it. " The high priest then asked Jesus of his disciples 
and of his doctrine." John xviii. 19. 

Jesus answered with dignity : " I spake openly to the world ; 
I ever taught in the synagogue and in the temple, whither the 
Jews always resort ; and in secret have I said nothing." lb. 20. 

' ' Why askest thou me ? Ask them which heard me, what I 
have said unto them ; behold, they know what I said." lb. 21. 

"And when he had thus spoken, one of the officers which 
stood by struck Jesus with the palm of his hand, saying, 
Answerest thou the high priest so ?" lb. 

Will it here be still said, that this violence was the individual 
act of the person who thus struck the accused ? I answer, that 
on this occasion the fact took place in the presence and under 
the eyes of the whole council; and, as the high priest who 
presided did not restrain the author of it, I come to the con- 
clusion, that he became an accomplice, especially when this 
violence was committed under the pretence of avenging the 
alleged affront to his dignity. 

But in what respect could the answer of Jesus appear offen- 
sive ? " If I have spoken evil," said Jesus, " bear witness of the 
evil ; but if well, why smitest thou me?"* John xviii. 23. 

There remained no mode of escaping from this dilemma. 
They accused Jesus; it was for those, who accused, to prove 
their accusation. An accused person is not obliged to criminate 
himself. He should have been convicted by proofs ; he himself 
called for them. Let us see what witnesses were produced 
against him. 

* Ananias, a chief priest, having given orders to strike Paul upon the face, Paul 
said to him : " God shall smite thee, thou whited wall ; for sittest thou to judge me 
after the law, and commandest me to be smitten, contrary to the law 1 " Acts xxiii. 3. 



THE TRIAL OF JESUS. 551 



SECTION VI. — Witnesses. — New Interrogatories. — The 
Judge in a Passion. 

"xInd the chief priests and all the council sought for wit- 
ness against Jesns to put him to death; and found none." 
Mark xiv. 55. 

" For many bare false ivitness against him, but their witness 
agreed not together." lb. 56. 

" And there arose certain, and bare false witness against him, 
saying, We heard him say, I will destroy this temple that is made 
with hands, and within three days I will build another made 
without hands." lb. 57, 58. 

"But (to the same point still) neither so did their witness 
agree together." lb. 59. 

Mr. Salvador, on this subject, says, p. 87: "The two wit- 
nesses, whom St. Matthew and St. Mark charge vriih falsehood, 
narrate a discourse which St. John declares to be true, so far 
as respects the power which Jesus Christ attributed to himself." 

This alleged contradiction among the Evangelists does not 
exist. In the first place, St. Matthew does not say that the 
discourse was had by Jesus. In chapter xxvi. 61, he states the 
depositions of the witnesses, but saying at the same time that 
they were false ivitnesses ; and in chapter xxvii. 40, he puts the 
same declaration into the mouth of those who insulted Jesus at 
the foot of the cross y but he does not put it into the mouth 
of Christ. He is in accordance with St. Mark. 

St. John, chapter ii. 19, makes Jesus speak in these words : 
" Jesus answered and said unto them, Destroy this temple, and 
in three days I will raise it up." And St. John adds: "He 
spake of the temple of his body." 

Thus Jesus did not say in an affirmative and somewhat 
menacing manner, I ivill destroy this temple, as the witnesses 
falsely assumed; he only said, hypothetically, Destroy this 
temple, that is to say, suppose this temple should be destroyed, 
I will raise it up in three days. Besides, they could not 
dissemble, that he referred to a temple altogether different 



552 THE TRIAL OF JESUS. 

from theirs, because lie said, I will raise up another in three 
days, which will not be made by the hands of man. 

It hence results, at least, that the Jews did not understand 
him, for they cried out, " Forty and six years was this temple 
in building, and wilt thou rear it up in three days ? " 

Thus, then, the witnesses did not agree together, and their 
declarations had nothing conclusive. Mark xiv. 59. We must, 
therefore, look for other proofs. 

" Then the high priest, (we must not forget, that he is still 
the accuser,) the high priest stood up in the midst, and asked 
Jesus, saying, Answerest thou nothing? what is it, which these 
witness against thee ? But he held his peace, and answered 
nothing." Mark xiv. 60. In truth, since the question was not 
concerning the temple of the Jews, but an ideal temple, not made 
by the hand of man, and which was alone in the thoughts of Jesus, 
the explanation was to be found in the very evidence itself. 

The high priest continued : " I adjure thee, by the living God, 
that thou tell us, whether thou be the Christ, the Son of God." 
Matt. xxvi. 63. I adjure thee, I call upon thee on oath ! a 
gross infraction of that rule of morals and jurisprudence, which 
forbids our placing an accused person between the danger of 
perjury and the fear of inculpating himself, and thus making 
his situation more hazardous. The high priest, however, persists, 
and says to him: Art thou the Christ, the Son of God?* 
Jesus answered, Thou hast said. Matthew xxvi. 64 ; / am. 
Mark xiv. 62. 

<e Then the high priest rent his clothes, saying, He hath spoken 
blasphemy; what further need have we of witnesses ? behold, now 
ye have heard his blasphemy. What think ye ? They answered 
and said, He is guilty of death." Matt. xxvi. 66. 

Let us now compare this scene of violence with the mild 
deduction of principles, which we find in the chapter of Mr. 
Salvador On the Administration of Justice ; and let us ask our- 



* Mr. Salvador, in his note to p. 82., admits, that "the expression Son of God was 
in common use among the Hebrews, to signify a man of great -wisdom, or of deep piety _ 
But he adds, " It was not in this sense, that it was used by Jesus Christ ; it would 
not have caused so strong a sensation." Thus, then, by construction, and changing 
the words from their usual meaning, an article of accusation is formed against Jesus. 






THE TEIAL OF JESUS. 553 

selves, if, as he alleges, we find a just application of them in the 
proceedings against Christ ? 

Do we discover here that respect of the Hebrew judge towards 
the party accused, when we see that Caiaphas permitted him to 
be struck, in his presence, with impunity ? 

What was this Caiaphas, at once an accuser and judge ? * A 
passionate man, and too much resembling the odious portrait 
which the historian Josephus has given us of him ! f A judge, who 
was irritated to such a degree, that he rent his clothes ; who im- 
posed upon the accused a most solemn oath, and who gave to his 
answers the criminal character, that he had spoken blasphemy ! 
And, from that moment, he wanted no more witnesses, notwith- 
standing the law required them. He would not have an inquiry, 
which he perceived would be insufficient ; he attempts to supply 
it by captious questions. He is desirous of having him condemned 
upon his own declaration alone, (interpreted, too, as he chooses to 
understand it,) though that was forbidden by the laws of the 
Hebrews ! And, in the midst of a most violent transport of 
passion, this accuser himself, a high priest, who means to speak 
in the name of the living God, is the first to pass sentence of 
death, and carries with him the opinions of the rest ! 

In this hideous picture I cannot recognise that justice of the 
Hebrews, of which Mr. Salvador has given so fine a view in his 
theory ! 



SECTION VIl. — Subsequent Acts of Violence. 

Immediately after this kind of sacerdotal verdict rendered 
against Jesus, the acts of violence and insults recommenced 
with increased strength ; the fury of the judge must have com- 
municated itself to the bystanders. St. Matthew says : "Then 
did they spit in his face, and buffeted him ; and others smote 
him with the palms of their hands, saying, Prophesy unto us, 
thou Christ; who is he that smote thee ?" Matt. x'xvi. 67, 68. 

* That is, he usurped the functions of a judge ; for we shall see, in the next 
section, that the Council of the Jews had not jurisdiction of capital cases. 
f Antiq. Judaic, lib. 18, cap. 3 & 6. 



554 THE TKIAL OF JESUS. 

Mr. Salvador does not contest the truth of this ill treatment. 
In page 88 he says, <( It was contrary to the spirit of the Hebrew 
law, and that it was not according to the order of nature, that a 
senate composed of the most respectable men of a nation, — that 
a senate, which might perhaps be* mistaken, but which thought 
it was acting mildly,* should have permitted such outrages 
against him whose life it held in its own hands. The writers, 
who have transmitted these details to us, not having been present 
themselves at the trial, were disposed to overcharge the picture j 
either on account of their own feelings, or to throw upon their 
judges a greater odium." 

I repeat ; this ill treatment was entirely contrary to the spirit 
of the law. And what do I want more, since my object is to 
make prominent all the violations of law. 

"It is not in nature to see a body, which respects itself, 
authorize such attempts." But of what consequence is that; 
when the fact is established ? " The historians, it is said, were 
not present at the trial." But was Mr. Salvador there present 
himself, so that he could give a flat denial of their statements ? 
And when even an able writer, who was not an eye-witness, 
relates the same events after the lapse of more than eighteen 
centuries, he ought at least to bring opposing evidence, if he 
would impeach that of contemporaries; who, if they were not 
in the very hall of the council, were certainly on the spot, in 
the vicinity, perhaps in the court yard, inquiring anxiously of 
every thing that was happening to the man whose disciples they 
were.* Besides, the learned author whom I am combating says, 
in the outset (p. 81), "it is from the Gospels themselves that he 
will take all his facts." He must then take the whole together, 
as well those which go to condemn, as those which are in palli- 
ation or excuse. 

Those gross insults, those inhuman acts of violence, even if 
they are to be cast upon the servants of the high priest and the 
persons in his train, do not excuse those individuals, who, when 
they took upon themselves the authority of judges, were bound 

* Peter followed him afar off unto the high priest's palace, and went in and sat 
with the servants to see the end. Matt. xxvi. 58. So also the young man spoken 
of by St. Mark, xiv. 51 : And there followed him a certain young man, &c. 



THE TRIAL OF JESUS. 555 

at the same time to throw around him all the protection of the 
law. Caiaphas, too, was culpable as the master of the house 
(for every thing took place in his house), even if he should not 
be responsible as high priest and president of the council for 
having permitted excesses, which, indeed were but too much in 
accordance with the rage he had himself displayed upon the 
bench. 

These outrages, which would be inexcusable even towards a 
man irrevocably condemned to punishment, were the more 
criminal towards Jesus, because, legally and judicially speaking, 
there had not yet been any sentence properly passed against 
him according to the public law of the country; as we shall 
see in the following section, which will deserve the undivided 
attention of the reader. 



SECTION VIII. — The Position oe the Jews in respect 
to the Romans. 

We must not forget, that Judea was a conquered country \ After 
the death of Herod— most inappropriately surnamed the Great — 
Augustus had confirmed his last will, by which that king of the 
Jews had arranged the division of his dominions between his 
two sons : but Augustus did not continue their title of king, 
which their father had borne. 

Archelaus, on whom Judea devolved, having been recalled on 
account of his cruelties, the territory, which was at first in- 
trusted to his command, was united to the province of Syria. 
(Josephus, Antiq. Jud. lib. 17, cap. 15.) 

Augustus then appointed particular officers for Judea. 
Tiberius did the same; and at the time of which we are 
speaking, Pilate was one of those officers. (Josephus, lib. 18, 
cap. 8 & 8.) 

Some have considered Pilate as governor, by title, and have 
given him the Latin appellation, Presses, president or governor. 
But they have mistaken the force of the word. Pilate was one 
of those public officers, who were called by the Romans, 
procuratores Ccesaris, Imperial procurators. 



556 THE TRIAL OF JESUS. 

With this title of procurator, he was placed under the 
superior authority of the governor of Syria, the true prases, or 
governor of that province, of which Judea was then only one of 
the dependencies. 

To the governor {presses) peculiarly belonged the right of 
taking cognizance of capital cases.* The procurator, on the 
contrary, had, for his principal duty, nothing but the collection 
of the revenue, and the trial of revenue causes. But the right 
of taking cognizance of capital cases did, in some instances, 
belong to certain procurators, who were sent into small pro- 
vinces to fill the places of governors {vice presides), as appears 
clearly from the Roman laws.f Such was Pilate at Jerusalem. J 

The Jews, placed in this political position — notwithstanding 
they were left in the enjoyment of their civil laws, the public 
exercise of their religion, and many things merely relating to 
their police and municipal regulations — the Jews, I say, had not 
the power of life and death ; this was a principal attribute of 
sovereignty, which the Romans always took great care to 
reserve to themselves, even if they neglected other things. 
Apud Romano s, jus valet gladii ; ccetera transmittuntur. Tacit. 

What then was the right of the Jewish authorities in regard 
to Jesus ? Without doubt the scribes, and their friends the 
Pharisees, might well have been alarmed, as a body and 
individually, at the preaching and success of Jesus; they 
might be concerned for their worship; and they might have 
interrogated the man respecting his creed and his doctrines, — 
they might have made a kind of preparatory proceeding, — they 
might have declared, in point of fact, that those doctrines, 
which threatened their own, were contrary to their law, as 
understood by themselves. 

* Be Crimine preesidis cognitio est. Cujas, xix. Observ. 13. 

f Procurator Csesaris fungens vice prcesidis potest cognoscere de causis criminalibud. 
Godefroy, in his note (letter S) upon the 3rd law of the Code, Vhi causce fiscales, &c. 
And he cites several others, which I have verified, and which are most precise to 
the same effect. See particularly the 4th law of the Code, Ad leg.fdb.deplag., 
and the 2nd law of the Code, De Pcenis. 

X Procuratoribus Caesaris data est jurisdictio in causis fiscalibus pecuniariis, non 
in criminalibus, nisi quurn fungebantur vice prcesidum ; ut Pontius Pilatus fait pro- 
curator Csesaris vice prcesidis in Syria, Cujas, Observ. xix. 13. 



THE TRIAL OF JESUS. 557 

But that law, although it had not undergone any alteration 
as to the affairs of religion, had no longer any coercive power 
as to the external or civil regulations of society. In vain would 
they have undertaken to pronounce sentence of death under the 
circumstances of the case of Jesus ; the council of the Jews had 
not the power to pass a sentence of death ; it only would have 
had power to make an accusation against him before the 
governor, or his deputy, and then deliver him over to be tried 
by him. 

Let us distinctly establish this point; for here I entirely 
differ in opinion from Mr. Salvador. According to him, 
(p. 88), " the Jews had reserved the poiver of trying, according 
to their law ; but it was in the hands of the procurator alone, 
that the executive power was vested ; every culprit must be put 
to death by his consent, in order that the senate should not 
have the means of reaching persons that were sold to foreigners." 

No ; the Jews had not reserved the right of passing sentence 
of death. This right had been transferred to the Romans by 
the very act of conquest ; and this was not merely that the 
senate should not have the means of reaching persons who were 
sold to foreign countries; but it was done, in order that the 
conqueror might be able to reach those individuals who should 
become impatient of the yoke ; it was, in short, for the equal 
protection of all, as all had become Roman subjects ; and to 
Rome alone belonged the highest judicial power, which is the 
principal attribute of sovereignty. Pilate, as the representative 
of Csesar in Judea, was not merely an agent of the executive 
authority, which would have left the judiciary and legislative 
power in the hands of the conquered people — he was not simply 
an officer appointed to give an exequatur or mere approval 
(visa) to sentences passed by another authority, the authority of 
the Jews. When the matter in question was a capital case, 
the Roman authorities not only ordered the execution of a 
sentence, but also took cognizance (cognitio) of the crime; it 
had the right of jurisdiction a priori, and that of passing 
judgment in the last resort. If Pilate himself had not had this 
power by special delegation, vice prcesidis, it was vested in the 
governor, within whose territorial jurisdiction the case occurred; 



558 THE TRIAL QE JESUS. 

but in any event we hold it to be clear, that the Jews had lost 
the right of condemning to death any person whatever, not only 
so far as respects the execution but the passing of the sentence. 
This is one of the best settled points in the provincial law of 
the Romans. 

The Jews were not ignorant of this; for when they went 
before Pilate, to ask of him the condemnation of Jesus, they 
themselves declared, that it was not permitted to them to put 
any person to death : " It is not lawful for us to put any man to 
death." John xviii. 31. 

Here I am happy to be able to support myself by the opinion 
of a very respectable authority, the celebrated Loiseau, in his 
treatise on Seigneuries, in the chapter on the administration of 
justice belonging to cities. "In truth," says he, "there is 
some evidence, that the police, in which the people had the 
sole interest, was administered by officers of the people ; but I 
know not upon what were founded the concessions of power to 
some cities of France to exercise criminal jurisdiction ; nor why 
the Ordinance of Moulins left that to them rather than civil 
cases ; for the criminal jurisdiction is the right of the sword, the 
merum imperium, or absolute sovereignty. Accordingly, by the 
Roman law, the administration of justice was so far prohibited 
to the officers of cities, that they could not punish even by a 
simple fine. Thus it is doubtless that we must understand that 
passage of the Gospel, where the Jews say to Pilate, It is not 
lawful for us to put any man to death; for, after they were sub- 
jected to the Romans, they had not jurisdiction of crimes." 

Let us now follow Jesus to the presence oi Pilate. 



SECTION IX. — The Accusation made before Pilate. 

At this point I must entreat the particular attention of the 
reader. The irregularities and acts of violence, which I have 
hitherto remarked upon, are nothing in comparison with the 
unbridled fury, which is about to display itself before the Roman 
Judge, in order to extort from him, against his own conviction, 
a sentence of death. 



THE TRIAL OF JESUS. 559 

"And straightway in the morning the chief priests held a 
consultation with the elders, and scribes,, and the whole council, 
and bound Jesus, and carried him away, and delivered him to 
Pilate/' Mark xv. 1. 

As soon as the morning was come ; for, as I have observed 
already, every thing which had been done thus far against Jesus 
was done during the night. 

They then led Jesus from Caiaphas unto the Hall of Judg- 
ment of Pilate.* It was early ; and they themselves went not 
into the judgment hall, lest they should be defiled; but that 
they might eat the passover. John xviii. 28. 

Singular scrupulousness ! and truly worthy of the Pharisees ! 
They were afraid of defiling themselves on the day of the passover 
by entering the house of a heathen ! And yet, the same day, 
only some hours before presenting themselves to Pilate, they 
had, in contempt of their own law, committed the outrage of 
holding a council and deliberating upon an accusation of a capital 
crime. 

As they would not enter, u Pilate went out to them." John 
xviii. 29. Now observe his language. He did not say to them, 
Where is the sentence you have passed ; as he must have done, if 
he was only to give them his simple exequatur, or permission to 
execute the sentence; but he takes up the matter from the 
beginning, as would be done by one who had plenary jurisdic- 
tion; and he says to them : What accusation bring ye against 
this man ? lb. 

They answered, with their accustomed haughtiness : If he 
were not a malefactor we would not have delivered him up to 
thee. John xviii. 30. They wished to have it understood, that, 
being a question of blasphemy, it was the cause of their religion, 
which they could appreciate better than any others could. 
Pilate, then, would have been under the necessity of believing 
them on their word. But this Roman, indignant at their pro- 
posed course of proceeding, which would have restricted his 
jurisdiction by making him the passive instrument of the 
wishes of the Jews, answered them in an ironical manner : 

* " To carry one from Caiaphas to Pilate " has since become a proverb. 



560 THE TRIAL OF JESUS. 

Well, since you say he has sinned against your law, take him 
yourselves and judge him according to your law. John xviii. 31. 
This was an absolute mystification to them, for they knew their 
own want of power to condemn him to death. But they were 
obliged to yield the point, and to submit to Pilate himself their 
articles of accusation. 

Now what were the grounds of this accusation ? Were they 
the same which had hitherto been alleged against Jesus — the 
charge of blasphemy — which was the only one brought forward 
by Caiaphas before the council of the Jews ? Not at all ; 
despairing of obtaining from the Roman judge a sentence of 
death for a religious quarrel, which was of no interest to the 
Romans,* they suddenly changed their plan; they abandoned 
their first accusation, the charge of blasphemy, and substituted 
for it a political accusation, an offence against the state. 

Here we have the very crisis, o A ' essential incident, of the 
passion; and that which makes the heaviest accusation of 
guilt on the part of the informers against Jesus. For, being 
fully bent on destroying him in any manner whatever, they no 
longer exhibited themselves as the avengers of their religion, 
which was alleged to have been outraged, or of their worship, 
which it was pretended was threatened; but, ceasing to appear 
as Jews, in order to affect sentiments belonging to a foreign 
nation, those hypocrites held out the appearance of being con- 
cerned for the interests of Rome; they accused their own 
countryman of an intention to restore the kingdom of Jerusalem, 
to make himself king of the Jews, and to make an insurrection 
of the people against their conquerors. Let us hear them speak 
for themselves : 

" And they began to accuse him, saying, We found this fellow 
perverting the nation, and forbidding to give tribute to Caesar, 
saying, that he himself is Christ a king." Luke xxiii. 2. 

What a calumny ! Jesus forbidding to give tribute to Caesar ! 
when he had answered the Pharisees themselves, in presence of 
the whole people, by showing them the image of Csesar upon a 

* Lysias thus wrote to Felix the Governor, in relation to Paul : Whom I per- 
ceived to be accused of questions of their law, but to have nothing laid to his charge 
worthy of death or bonds. Acts xxiii. 29. 



THE TEIAL OF JESUS. 561 

Roman piece of money, and saying, Give unto Caesar the things 
which are Csesar's. But this accusation was one mode of inte- 
resting Pilate in respect to his jurisdiction ; for, as an imperial 
procurator, he was specially to superintend the collection of the 
revenue. The second branch of the accusation still more directly 
affected the sovereignty of the Romans : " He holds himself up 
for a Icing." 

The accusation having thus assumed a character purely poli- 
tical, Pilate thought he must pay attention to it. " Then Pilate 
entered into the judgment hall, (the place where justice was 
administered,) and having summoned Jesus to appear before him, 
he proceeds to his Examination, and says to him : " Art thou the 
king of the Jews ? " John xviii. 33. 

This question, so different from those which had been addressed 
to him at the house of the high priest, appears to have excited 
the astonishment of Jesus '■ and, in his turn, he asked Pilate : 
" Sayest thou this thing of thyself, or did others tell it thee of 
me?" lb. 24. In reality, Jesus was desirous of knowing, first 
of all, the authors of this new accusation — Is this an accusation 
brought against me by the Romans or by the Jews f 

Pilate replied to him — "Am I a Jew? Thine own nation 
and the chief priests have delivered thee unto me ; what hast 
thou done?" lb. 35. 

All the particulars of this procedure are important ; I cannot 
too often repeat the remark, that in no part of the transactions 
before Pilate is there any question at all respecting a previous 
sentence, a judgment already passed — a judgment, the execution 
of which was the only subject of consideration ; it was a case of 
a capital accusation; but an accusation which was then just 
beginning ; they were about the preliminary interrogatories put 
to the accused, and Pilate says to him, "What hast thou done? " 

Jesus, seeing by the explanation what was the source of the 
prejudging of his case, and knowing the secret thoughts which 
predominated in making the accusation, and that his enemies 
wanted to arrive at the same end by an artifice, answered Pilate 
— " My kingdom is not of this world ; if my kingdom were of this 
world, then would my servants fight, that I should not be deli- 
vered to the Jews ; " (we see, in fact, that Jesus had forbidden 

o o 



562 THE TRIAL OF JESUS. 

his people to resist) but, he added, " now is my kingdom not 
from hence." John xviii. 36. 

This answer of Jesns is very remarkable ; it became the foun- 
dation of his religion, and the pledge of its universality, because 
it detached it from the interests of all governments. It rests not 
merely in assertion, in doctrine ; it was given in justification, in 
defence against the accusation of intending to make himself 
King of the Jews. Indeed, if Jesus had affected a temporal royal 
authority, if there had been the least attempt, on his part, to 
usurp the power of Ccssar, he would have been guilty of treason 
in the eyes of the magistrate. But, by answering twice, my 
kingdom is not of this world, my kingdom is not from hence, his 
justification was complete. 

Pilate, however, persisted and said to him : " Art thou a king 
then ? " Jesus replied, Thou sayest that I am a king. To this 
end was I born, and for this cause came I into the world, that I 
should bear witness unto the truth. Every one that is of the 
truth heareth my voice. John xviii. 37. 

Pilate then said to him : What is the truth ? 

This question proves, that Pilate had not a very clear idea of 
what Jesus called the truth. He perceived nothing in it but 
ideology ; and, satisfied with having said (less in the manner of a 
question than of an exclamation) " What is the truth," he went 
out to the Jews (who remained outside) and said to them, "I 
find in him no fault at all." John xviii. 38. 

Here, then, we see Jesus absolved from the accusation by the 
declaration of the Roman judge himself. 

But the accusers, persisting still farther, added — " He stirreth 
up the people, teaching throughout all Jewry, beginning from 
Galilee to this place." Luke xxiii. 5. 

" He stirreth up the people ! " This is a charge of sedition ; 
and for Pilate. But observe, it was by the doctrine which he 
teaches; these words comprehend the real complaint of the Jews. 
To them it was equivalent to saying — He teaches the people, he 
instructs them, he enlightens them ; he preaches new doctrines 
which are not ours. " He stirs up the people ! " This, in their 
mouths signified — the people hear him willingly; the people 
follow and become attached to him ; for he preaches a doctrine 



THE TRIAL OF JESUS. 563 

that is friendly and consolatory to the people ; he nnmasks our 
pride, our avarice, our insatiable spirit of domination ! 

Pilate, however, does not appear to have attached much im- 
portance to this new turn given to the accusation ; but he here 
betrays a weakness. He heard the word Galilee ; and he makes 
that the occasion of shifting off the responsibility upon another 
public officer, and seizes the occasion with avidity. He says to 
Jesus — you are a Galilean then ? and, upon the answer being in 
the affirmative, considering Jesus as belonging to the jurisdiction 
of Herod-Antipas, who, by the good pleasure of Csesar, was then 
tetrarch of Galilee, he sent him to Herod. Luke xxiii. 6, 7 . 

But Herod, who, as St. Luke says, had been long desirous of 
seeing Jesus and had hoped to see some miracle done by him, 
after satisfying an idle curiosity and putting several questions to 
him, which Jesus did not deign to answer, — Herod, notwith- 
standing the presence of the priests, (who had not yet gone off, 
but stood there with their scribes,) and notwithstanding the per- 
tinacity with which they continued to accuse Jesus, perceiving 
nothing but what was merely chimerical in the accusation of 
being a king, made a mockery of the affair, and sent Jesus back 
to Pilate, after having arrayed him in a gorgeous robe, in order to 
show that he thought this pretended royalty was a subject of 
ridicule rather than of apprehensions. Luke xxiii. 8, &c, and 
De Sacy. lb. 



SECTION X. — The Last Efforts before Pilate. 

No person, then, was willing to condemn Jesus; neither 
Herod, who only made the case a subject of mockery, nor Pilate, 
who had openly declared that he found nothing criminal 
in him. 

But the hatred of the priests was not disarmed ; so far from 
it, that the chief priests, with a numerous train of their par- 
tisans, returned to Pilate with a determination to force him to 
a decision. 

The unfortunate Pilate, reviewing his proceedings in then 
presence, said to them again : " Ye have brought this man unto 
me as one that perverteth the people ; and, behold, I, having 

o o 2 



564 THE TKIAL OF JESUS. 

examined him before you, have found no fault in this man 
touching those things whereof ye accuse him : No, nor yet 
Herod ; for I sent you to him, and lo, nothing worthy of death is 
done unto him. I will therefore chastise him and release him." 
Luke xxiii. 14, 15. 

After " chastising " him ! And was not this a piece of 
cruelty, when he considered him to be innocent ? * But this 
was an act of condescension by which Pilate hoped to quiet the 
rage with which he saw they were agitated. 

" Then Pilate therefore took Jesus and scourged him." John 
xix. 1. And, supposing that he had done enough to disarm 
their fury, he exhibited him to them in that pitiable condition ; 
saying to them at the same time, Behold the man ! Ecce homo. 
John xix. 5. 

Now, in my turn, I say, here is indeed a decree of Pilate; 
and an unjust decree ; but it is not the pretended decree alleged 
to have been made by the Jews. It is a decision wholly different; 
an unjust decision, it is true ; but sufficient to avail as a legal 
bar to any new proceedings against Jesus for the same act. 
Non bis in idem, no man shall be put twice in jeopardy, &c. is 
a maxim, which has come down to us from the Bomans. 

Accordingly, "from thenceforth Pilate sought to release 
Jesus." John xix. 12. 

Here, now, observe the deep perfidy of his accusers. "If 
thou let this man go, thou art not Csesar's friend ; whosoever 
maketh himself a king speaketh against Csesar." lb. 

It does not appear that Pilate was malignant ; we see all the 
efforts he had made at different times to save Jesus. But he 
was a public officer, and was attached to his office; he was 
intimidated by the outcry which called in question his fidelity to 
the emperor ; he was afraid of a dismissal ; and he yielded. He 
immediately reascended the judgment-seat ; (Matt, xxvii. 19), 
and, as new light had thus come upon him, he proceeded to 
make a second decree ! 

* Gerhard makes the following unanswerable dilemma upon this point. " Be 
consistent with thyself, Pilate ; for, if Christ is innocent, why dost thou not send 
him away acquitted ? And if thou believest him deserving of chastisement with 
rods, why dost thou proclaim him to be innocent ! " Gerlu Harm. ch. 193, p. 1880. 



THE TRIAL OF JESUS. 565 

But being for a moment stopped by the voice of his own 
conscience, and by the advice which his terrified wife sent to 
him — " Have thou nothing to do with that just man" — (Matt. 
xxvii. 19) — he made his last effort, by attempting to influence 
the populace to accept of Barabbas instead of Jesus. " But the 
chief priests moved the people, that he should rather release 
Barabbas unto them." Mark xv. 11. Barabbas ! a murderer ! 
an assassin ! 

Pilate spoke to them again : What ivill ye then, that I should 
do with Jesus ? And they cried out, Away with him, crucify 
him. Pilate still persisted : Shall I crucify your king ? thus 
using terms of raillery, in order to disarm them. But here 
showing themselves to be more truly Roman than Pilate him- 
self, the chief priests hypocritically answered : We have no king 
but Ccesar. John xix. 15. 

The outcry was renewed — Crucify him, crucify him ! And 
the clamour became more and more threatening ; " and the 
voices of them and of the chief priests prevailed." Luke 
xxiii. 23. 

At length Pilate, being desirous of pleasing the multitude, 
proceeds to speak. But can we call it a legal adjudication, a 
judgment, that he is about to pronounce ? Is he, at the moment, 
in that free state of mind which is necessary for a judge, who is 
about to pass a sentence of death ? What new witnesses, what 
proofs have been brought forward to change his conviction and 
opinion, which had been so energetically declared, of the inno- 
cence of Jesus ? 

" When Pilate saw that he could prevail nothing, but that 
rather a tumult was made, he took water and washed his hands 
before the multitude, saying, I am innocent of the blood of this 
just person; see ye to it. Matt, xxvii. 24. And Pilate gave 
sentence, that it should be as they required. Luke xxiii. 
24. And he delivered him to them to be crucified." Matt. 
xxvii. 26. 

Well mayest thou wash thy hands, Pilate, stained as they are 
with innocent blood ! Thou hast authorised the act in thy 
weakness ; thou art not less culpable, than if thou hadst sacri- 
ficed him through wickedness ! All generations, down to our 



566 THE TRIAL OF JESUS. 

own time, have repeated that the Just One suffered under 
Pontius Pilate. Thy name has remained in history, to serve 
for the instruction of all public men, all pusillanimous judges, 
in order to hold up to them the shame of yielding contrary to 
one's own convictions. The populace, in its fury, made an out- 
cry at the foot of thy judgment-seat, where, perhaps, thou 
thyself didst not sit securely ! But of what importance was 
that ? Thy duty spoke out ; and in such a case, better would 
it be to suffer death, than to inflict it on another.* 

We will now come to a conclusion. 

The proof that Jesus was not, as Mr. Salvador maintains, 
put to death for the crime of blasphemy or sacrilege, and for 
having preached a new religious worship in contravention of 
the Mosaic law, results from the very sentence pronounced by 
Pilate ; a sentence, in pursuance of which he was led to execu- 
tion by Roman soldiers. 

There was among the Romans a custom, which we borrowed 
from their jurisprudence, and which is still followed, of placing 
over the head of a condemned criminal a writing containing an 
extract from his sentence, in order that the public might know 
for what crime he was condemned. This was the reason why 
Pilate put on the cross a label, on which he had written these 
words : Jesus Nazarenus Rex Judceorum, (Jesus of Nazareth, 
King of the Jews), which has since been denoted by the initials 
J. N. R. J. This was the alleged cause of his condemnation. 
St. Mark says — u And the superscription of his accusation was 
written over — The King of the Jews." Mark xv. 26, 

This inscription was first in Latin, which was the legal lan- 
guage of the Roman judge ; and it was repeated in Hebrew and 

* We will cite here the words of one of the finest laws of the Romans : Vanse 
voces populi non sunt audiendse, quando aut noxium crimine absolvi, aut innocentem 
condemnari desiderant — The idle clamour of the populace is not to be regarded, 
when they call for a guilty man to be acquitted, or an innocent one to be condemned. 
Law 12, Code de Posnis. Pilate might also have read in Horace : Justum et tena- 
cem, &c. — 

" The man in conscious virtue bold, 
Who dares his secret purpose hold, 
Unshaken hears the crowd's tumultuous cries, 
And the impetuous tyrant's angry brow defies." 



THE TRIAL OF JESUS. 567 

Greek, in order to be understood by the people of the nation and 
by foreigners. 

The chief priests, whose indefatigable hatred did not overlook 
the most minute details, being apprehensive that people would 
take it to be literally a fact affirmed, that Jesus ivas the King of 
the Jews, said to Pilate : " Write not King of the Jews, but that 
he said I am king of the Jews." But Pilate answered: "What I 
have written I have written." John xix. 21, 22. 

This is a conclusive answer to one of the last assertions of Mr. 
Salvador, (p. 88,) that "the Roman Pilate signed the sentence;" 
by which he always means that Pilate did nothing but sign a 
sentence, which he supposes to have been passed by the Sanhe- 
drim ; but in this he is mistaken. Pilate did not merely sign 
the sentence, or decree, but drew it up; and, when his draft was 
objected to by the priests, he still adhered to it, saying, what I 
have written shall remain as written. 

Here then we see the true cause of the condemnation of 
Jesus ! Here we have the u judicial and legal proof." Jesus 
was the victim of a political accusation ! He was put to death 
for the imaginary crime of having aimed at the power of Csesar, 
by calling himself King of the Jews ! Absurd accusation; which 
Pilate never believed, and which the chief priests and the Pha- 
risees themselves did not believe. For they were not authorized 
to arrest Jesus on that account ; it was a new, and totally dif- 
ferent, accusation from that which they first planned — a sudden 
accusation of the moment, when they saw that Pilate was but 
little affected by their religious zeal, and they found it necessary 
to arouse his zeal for Csesar. 

" If thou let this man go, thou art not C&sar's friend ! " This 
alarming language has too often, since that time, reverberated 
in the ears of timid judges, who, like Pilate, have rendered them- 
selves criminal by delivering up victims through want of firm- 
ness, whom they would never have condemned, if they had 
listened to the voice of their own consciences. 

Let us now recapitulate the case, as I have considered it from 
the beginning. 

Is it not evident, contrary to the conclusion of Mr. Salvador 
that Jesus, considered merely as a simple citizen, was not tried and 



568 THE TRIAL OF JESUS. 

sentenced either according to law, or agreeably to the forms of 
legal proceedings then existing? 

God, according to his eternal design, might permit the just to 
suffer by the malice of men ; but he also intended, that this 
should at least happen by a disregard of all laws, and by a viola- 
tion of all established rules, in order that the entire contempt of 
forms should stand as the first warning of the violation of law. 

Let us not be surprised then, that in another part of his work, 
Mr. Salvador (who, it is gratifying to observe, discusses his sub- 
ject dispassionately) expresses some regret in speaking of the 
"unfortunate sentence against Jesus" Vol. i. p. 59. He has 
wished to excuse the Hebrews ; but, one of that nation, in 
giving utterance to the feelings of his heart, still says — in lan- 
guage which I took from his own mouth : " We should be very 
cautious of condemning him at this day." 

I pass over the excesses which followed the order of Pilate ; 
as, the violence shown to Simon, the Cyrenian, who was made 
in some degree a sharer in the punishment, by being compelled 
to carry the cross ; the injurious treatment which attended the 
victim to the place of the sacrifice,* and even to the cross, where 
Jesus still prayed for his brethren and his executioners ! 

To the heathen themselves I would say — You, who have gloried 
in the death of Socrates, how much must you be struck with 
wonder at that of Jesus ! Ye, censors of the Areopagus, how 
could you undertake to excuse the Synagogue, and justify the 
sentence of the Hall of Judgment ? Philosophy herself has not 
hesitated to proclaim, and we may repeat with her — " Yes, if the 
life and death of Socrates were those of a sage, the life and death 
of Jesus were those of a divinity." 

* " To the sufferings of those who were put to death were added mockery and 
derision." Tacit. Ann. xv. 44. 



THE END. 



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